text:
Firefighters union questions fire commissioner on transporting injured first responders
By Josh Landon
DETROIT (WJBK) - The Detroit firefighter's union now has some concerns as the investigation continues into Rapid Response, the EMS company that transported a police officer to the hospital after a shooting this week.
In a memo sent out to dispatchers last year, they were instructed that injured firefighters will not be transported by private companies -- only Detroit EMS.
Detroit Fire Fighters Association sent the memo to Executive Fire Commissioner Eric Jones.The letter shares details after a Detroit firefighter was injured on the job in October of last year. There have been allegations that protocol was not followed when the private company EMS company Rapid Response took the firefighter to the hospital.
Interoffice DFD memo raises more questions about transporting injured first responders
Fire commissioner responds to questions why DPD officer was taken to farther hospital
Questions raised why wounded DPD officer was not taken to closest hospital
Detroit chief 'troubled' injured officer wasn't taken to nearest hospital
Surgeon: wounded DPD officer's injuries 'devastating'
This lead to an agreement that Detroit EMS would be on standby when crews respond to call in Hamtramck or Highland Park.
But Jones told Fox 2 he reversed that decision. Jones claims the email was in response to an incident which was soon after resolved and the memo was revoked. He did not go into detail on why the contracted company Rapid Response EMTs weren't eliminated.
Upon hearing that from Jones, a letter written by the Union President Michael Nevin is demanding answers.
Fox 2 spoke with Union President Michael Nevin.
He would not go on camera for an interview, but says: "The correspondence was written to the commissioner. It is an internal matter concerning the safety of DFFA members."
We put in another call to Jones on Thursday regarding this letter, but he has chosen at this time, not to speak any further.
This is all coming to light as Rapid Response has recently been under scrutiny for taking an injured Detroit police officer, shot on the job this past weekend, to Beamount Hospital in Dearborn. That's a Level Two trauma center located 7 miles away from where the incident took place, instead of taking the injured officer to Henry Ford, a Level One facility, or Sinai Grace, which would have been a closer drive.
UPDATE (7:50 p.m.): In a statement from Rapid Response, Tommy Widmer, the chief executive officer, said the company has served Detroit for the past 10 years. His statement read, in part:
"It is most unfortunate that certain individuals have taken this tragic event and twisted it to meet their own individual agendas with unfounded, untrue, blasphemous and anonymous accusations.
Our EMTs and paramedics are highly trained to make split second, life and death decisions and are committed to a high level of patient care regardless of ability to pay."
Mom: 1-year-old was shaken so hard by babysitter her corneas detached in manslaughter case


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text:
The Wild Hunt (https://wildhunt.org/2018/06/pagan-community-notes-masterpiece-cake-ruling-phyllis-curott-honored-obod-changes-hands-and-more.html)
Pagan Community Notes: Masterpiece Cake ruling, Phyllis Curott honored, OBOD changes hands, and more
By The Wild Hunt | June 4, 2018
WASHINGTON — The Supreme Court of the United States delivered their opinion Monday, June 4 on the Masterpiece Cakeshop case. Justice Kennedy delivered that opinion, which holds that the "Colorado Civil Rights Commission's actions in assessing a cake shop owner's reasons for declining to make a cake for a same-sex couple's wedding celebration violated the free exercise clause." This overturned previous court rulings. The vote was seven to two, with justices Ginsburg and Sotomayor filing a dissenting opinion.
The ruling suggests that the commission did not uphold neutrality when dealing with the baker's conscious-based objections, stating there was a notable bias expressed against the baker's religious beliefs. It reads, in part: "The government has no role in expressing or even suggesting whether the religious ground for Phillips' conscience-based objection is legitimate or illegitimate. The inference here is thus that Phillips' religious objection was not considered with the neutrality required by the Free Exercise Clause."
As for Philips' claim that the commission violated his right to free expression as an art, the decision labeled this a "significant component" and the justices wrote that his "dilemma was understandable." The ruling says, "The laws and the Constitution can, and in some instances must, protect gay persons and gay couples in the exercise of their civil rights, but religious and philosophical objections to gay marriage are protected views and in some instances protected forms of expression." They add that while "Colorado law can protect gay persons in acquiring products and services on the same terms and conditions as are offered to other members of the public, the law must be applied in a manner that is neutral toward religion."
We will have more on this ruling, its implications, and community reactions in the coming week.
NEW YORK — Phyllis Curott received the 2018 Service to Humanity Award from One Spirit Learning Alliance and Interfaith Seminary. Curott said, "The award is in recognition for my many years of work in bringing the teachings of Wicca and [its] goddess to mainstream awareness and acceptance, and women's spiritual leadership to the Parliament of World Religions[sic]." The One Spirit Learning Alliance and Interfaith seminary, based in New York City, is a teaching facility offering programs that are "based upon the essential teachings of the world's great spiritual traditions as seen in the light of contemporary knowledge."
Currott will be receiving her award recognition during the 2018 commencement ceremony to be held at Riverside Church in New York City. She will also be delivering a short address to the graduates. The event will take place on June 9 from 2:00 to 4:00 p.m. She said, "It would mean so much to share this this special occasion with those of you in the New York City area. The event will also be live-streamed via the One Spirit website.
ENGLAND — Druid Philip Carr-Gomm announced June 3 that he would be stepping down as chief of the Order of Bards, Ovates, and Druids after 30 years of service. He said in his announcement at the organization's summer gathering that "these last three decades have been so magical and extraordinary, I could never have predicted them. We now have 25,000 members, gatherings all over the world, and more than 200 groves and seed-groups."
Carr-Gomm will be helping the organization transition to a new leadership, which will begin officially in 2020. He said, "If you wait until the leader of a group dies, you create an unstable situation that has so often occurred in the history of spiritual groups." The next chosen chief is Irish Druid Eimear Burke. She is a nurse, counselling psychologist, celebrant, storyteller, and longtime member of OBOD. Carr-Gomm said, "I have chosen [Burke] because I believe she is completely aligned with and respects the order's work and values, and — just as I have done — will continue to build on the legacy created by the order's founder Nuinn."
We will have more on this news in the coming weeks.
Ohio-based House Kheperu, which was founded by author Michelle Belanger, has recently been awarded nonprofit status. "House Kheperu is a pan-spiritual group that promotes tolerance by providing a safe and welcoming environment for shared learning and discussion on metaphysical topics." The new nonprofit will be holding a three-day public event, generically called "Gather." It will be hosted in Oberlin, Ohio June 22-24. Ellen Dugan will be the event's special guest speaker.
New York City's annual summer solstice performance of "A Midsummer Night's Dream Ritual" is now in its 13th year. Held in Tompkins Square Park June 21, the organizers write, "Come gather to celebrate, feast and frolic in the height of the sun's power, invoking the divinity that dwells within us." Come in costume, they write, but add, "no skyclad." The event is public and family-friendly.
Pagan Spirit Gathering, one of the biggest Pagan camping events, is near to its June 17 opening. Registration for the event will close June 6. Pagan Spirit Gathering will take place in Tall Tree Lake, in southern Illinois, and its 2018 theme is "soul shine."
The book Contemporary Pagan and Native Faith Movements in Europe: Colonialist and Nationalist Impulses is now available in paperback. Edited by anthropology professor Kathryn Rountree, the book draws on ethnographic cases. Its "contributors explore the interplay of neo-nationalistic and neo-colonialist impulses in contemporary Paganism, showing how these impulses play out, intersect, collide, and transform. "
Tarot of the week with Star Bustamonte
Deck: Tarot of the Witches by Stuart R Kaplan, artwork by Fergus Hall, published by US Games Systems, Inc.
Card: hermit, VIIII (9) major arcana
The hermit in this deck is a mixed bag at best, as are the implications for the week. While there is nothing whatsoever wrong with seeking solitude and time away for introspection, caution is advised against giving in to the desire to completely withdraw and isolate oneself. One cannot hide from facts, and eventually, the truth is always revealed. Best advice: take time to settle your thoughts, and then face your fears.
The decks generously provided by Asheville Raven & Crone.
Eimear Burke
House Kheperu
OBOD
Order of Bards Ovates and Druids
Pagan Spirit Gathering
Philip Carr-Gomm
Phyllis Curott
The Wild Hunt is a daily, nonprofit news journal serving the collective Pagan, Heathen and Polytheist communities worldwide. Follow us each day to stay up to date with the latest news and commentary.
Book explores witches in film, TV from Oz to Sabrina
Public Pagan gives benediction at Catholic university

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Zenza Flarini / Shutterstock
Tribalism is resurging. One of its most obvious manifestations can be seen in politics. Today what seems to matter first and above all else is loyalty to one's political tribe and its leaders, not the facts about an issue, not the truth on any given controversy, not the right policy to adopt — all of these are pushed to the background.
The writer Andrew Sullivan is particularly incisive in capturing today's pervasive political tribalism: "so many severe critics of George W. Bush's surveillance policies," Sullivan observes, "became oddly muted when Obama adopted most of them; Democrats looked the other way as Obama ramped up deportations to levels higher than Trump's rate so far." For their part, Sullivan notes, Republicans have exhibited the same mindset. They "were obsessed with the national debt when Obama was in office, despite the deepest recession in decades. But the minute Trump came to power, they couldn't be more enthusiastic about a tax package that could add trillions of dollars to it." In her book Political Tribes, the legal scholar Amy Chua summarizes our current state this way: "At different times in the past both the American Left and the American Right have stood for group-transcending values. Neither does today."
Tribalism is resurgent also on college campuses. Students are taught to view themselves, and others, as primarily members of some group, or tribe, defined by race, by gender, by sexual orientation, by economic status — or, increasingly, by some intersection of these group memberships. These groupings are then plotted out in a matrix of privilege and oppression. The key lesson they're given is about viewing people not as individuals but as "representatives" of some tribal group. Jonathan Haidt, a psychologist at New York University, has raised the alarm about the push for such "identity politics" in academia.
Academia and politics are just two of the most salient illustrations. Tribalism has moved from the fringes of society to the mainstream. We live in what's becoming a tribal age.
What does that bode for our future?
What we can expect from tribalism, when it's unleashed into the cultural mainstream, encouraged, and normalized, is savagery.
Consider some recent harbingers of tribal violence on American soil. Tribalism was a factor in the 2018 massacre in Pittsburgh at the Tree of Life Synagogue. The attacker was animated by an us-versus-them hostility to "outsiders," not only immigrants, but especially Jews. Tribalism lay behind the rioting of rival tribes in Charlottesville, Virginia, in 2017, which turned deadly. A horde of white-supremacist tribes rallied at the University of Virginia campus, bearing torches and chanting, and the next day, carrying weapons, they sought to prevent the removal of a Confederate statue. Among the counter-protesters were tribalists calling themselves "Antifa." Tribalism was also behind the massacre in 2015 at the Emmanuel Church in Charleston, South Carolina. The killer hated blacks, viewing them as enemies of his (white) people, and he chose that church knowing he could find a number of blacks in one place, whom he could easily put to death.
What we can expect from tribalism, when it's unleashed into the cultural mainstream, encouraged, and normalized, is savagery. Take a look at societies where tribalism is deeply enmeshed in the culture. Look at the unending tribal conflicts of the Balkans; the hundreds of thousands of corpses that piled up during the eruption of tribal conflict between Hutus and Tutsis in Rwanda; the sectarian wars that pervade the Middle East. Our tribal future promises to be dark, brutal, violent.
How can we counteract the trend of intensifying tribalism? We need first to understand its nature and source. Sullivan, Chua, and Haidt — among today's most clear-eyed critics of current tribal loyalties — have described some important features of our present predicament.
But they leave us with a muddled conception of tribalism. An unintended result is to normalize tribalism, pushing it further into the cultural mainstream. We need an analysis that pinpoints its essential nature. To that end, I will show that we have much to gain from Ayn Rand's philosophic analysis of tribalism. Rand not only penetrates deeply into the phenomenon of tribalism, she lays out clearly a positive alternative, the ideal of individualism, which is the antidote to tribalism.
Today's political-cultural landscape
Sullivan, Chua and Haidt point us toward some telling features of today's political-cultural landscape. Each notes that tribalism means seeing oneself as a member of some group, and viewing your life, other people, the world from a group-first perspective. Chua argues compellingly that race is a salient, if not the major, form of "political tribalism" in America today.
Sullivan captures how loyalty to a political group is appealing to some. "One of the great attractions of tribalism," he observes, "is that you don't actually have to think very much. All you need to know on any given subject is which side you're on. You pick up signals from everyone around you, you slowly winnow your acquaintances to those who will reinforce your worldview, a tribal leader calls the shots, and everything slips into place. After a while, your immersion in tribal loyalty makes the activities of another tribe not just alien but close to incomprehensible."
Such tribal loyalty, Sullivan writes, is uncritical, unthinking, blind. "When a party leader in a liberal democracy proposes a shift in direction, there is usually an internal debate. It can go on for years. When a tribal leader does so, the tribe immediately jumps on command. And so [after Trump's election] the Republicans went from free trade to protectionism, and from internationalism to nationalism, almost overnight."
To be tribal is to put blind loyalty to the tribe above your own first-handed grasp of the truth and of right and wrong.
Sullivan notes the same mindless obedience to the tribal leader in the growing Republican approval of Vladimir Putin, an authoritarian leader who, just a few years earlier, was (correctly) recognized as a significant menace. It's not that Putin became less authoritarian — indeed, he was more aggressive domestically and internationally — during the intervening years. The difference is that the Republicans' tribal leader, Trump, now admires Putin.
Sullivan, Chua and Haidt all observe how tribal groups in today's culture typically exhibit a suspicion, even hostility toward nonmembers, outsiders, them. For example, Haidt laments a growing trend on campus of teaching students to think that "Every situation is to be analyzed in terms of the bad people acting to preserve their power and privilege over the good people." This leads to a "paranoid worldview that separates people from each other and sends them down the road to alienation, anxiety, and intellectual impotence." Chua writes that when tribes feel threatened, they "close ranks and become more insular, more defensive, more punitive, more us-versus-them."
Sullivan, Chua, and Haidt succeed, up to a point, in analyzing some manifestations of tribalist behavior in our culture. But beyond that, what they offer only muddles our conception of tribalism, and they effectively normalize a pernicious phenomenon. They share two profound confusions: (1) they claim that tribalism is in some sense innate, and (2) they claim that there can be good forms of tribalism. Neither of these claims is true.
Is everyone a tribalist?
For Sullivan, Chua and Haidt, tribalism is an innate, built-in factor in human nature. Chua asserts that "Humans are tribal," suggesting that the impulse — or "instinct" as she also puts it — to belong to a tribe has a neurological basis. Sullivan offers a similar perspective, basing his view on observations from anthropology. He notes: "Tribalism, it's always worth remembering, is not one aspect of human experience. It's the default human experience. It comes more naturally to us than any other way of life. For the overwhelming majority of our time on this planet, the tribe was the only form of human society." Although few actual tribes exist today, he observes, "that doesn't mean that humans are genetically much different."
Haidt, for his part, notes that, "When we look back at the ways our ancestors lived, there's no getting around it: we are tribal primates. . . . Tribalism is in our hearts and minds." It's something we'll "never stamp out entirely," though he seems to think its effects can be mitigated. Even so, we must recognize, Haidt claims, that our minds have evolved "for tribal warfare and us/them thinking." Certain factors, then, can "turn on [students'] ancient tribal circuits, preparing them for battle." We are, in short, hardwired to be tribal.
Is every single one of us tribal? Pause to trace out the full meaning of that claim. To be tribal is to put blind loyalty to the tribe above your own first-handed grasp of the truth and of right and wrong. That describes some people, but there's no evidence for the sweeping claim that within each of us is a raging tribalist itching to burst out and blindly follow the group's dictates, even to the point of savagery.
This assumption that tribalism is an unavoidable feature of human nature leads to a second claim, which further clouds the issue. The claim is that there are, in fact, good forms of tribalism.
READ ALSO: Ayn Rand's Unique Defense of Businessmen
"Good" tribalism?
In her widely praised book Political Tribes, Chua writes that "Some tribes are sources of joy and salvation; some are the hideous product of hate mongering by opportunistic power seekers." [Emphasis added.]
Not all groups are tribal, and there's no such issue as distinguishing between "good" and pernicious tribes.
Sullivan believes that there is such a thing as "healthy tribalism." This form of tribalism gives people a "sense of belonging, of unconditional pride, in our neighborhood and community; in our ethnic and social identities and their rituals; among our fellow enthusiasts. There are hip-hop and country-music tribes; bros; nerds; Wasps; Dead Heads and Packers fans; Facebook groups. (Yes, technology upends some tribes and enables new ones.) And then, most critically, there is the Über-tribe that constitutes the nation-state, a megatribe that unites a country around shared national rituals, symbols, music, history, mythology, and events, that forms the core unit of belonging that makes a national democracy possible." None of this is a problem, he writes; tribalism only becomes a problem when it is something intense, all-consuming, overpowering of our other loyalties.
Haidt argues that there are benign, good forms of "identity politics." What distinguishes these good forms of tribalism is that they draw a wider circle of inclusion, rather than a narrow one of exclusion. They acknowledge the common humanity of those involved. He gives the example of Martin Luther King Jr.'s push for civil rights. Things go wrong, in Haidt's view, when people cling to "identity politics" tribes as a way of excluding and vilifying others, instead of coming together around an awareness of our common humanity.
What explains this shared notion that some tribes are healthy, benign, good? For Chua, Sullivan and Haidt, the observable fact that people join into groups is explained by our tribal drive. Belonging to groups is something we "crave," it's an expression of our "tribal instinct," we're born that way. But we can also see something important about the groups people join: not all of them are bad. Being a Packer's fan or a member of a Facebook group for Dead Heads is obviously, and crucially, different from, say, belonging to a white supremacist gang or an "Antifa" cell. Since some groups are destructive and others are benign, this apparently implies that our innate tribal drive manifests itself in bad tribes and good tribes.
This bizarre view ignores the reality of what a tribe is. Think of the tribes in Rwanda, in the Balkans, in the Middle East; or the American tribes of white supremacists and of "Antifa": all of these groups have far more in common with each other — in how they view themselves, how they behave — than they do with groups of Packers fans and Dead Heads. But Chua, Sullivan, and Haidt lose sight of the obvious fact that not all groups are tribes. This fact eludes them because they insist, without good evidence, on a tribal instinct to account for why we human beings form groups, rather than live in isolation.
What is the difference between a tribe and other groups? Ayn Rand offers a clarifying answer, one that flows from her philosophic account of the nature of today's tribalism.
Tribes vs. non-tribal groups
Rand observed that tribalism has so infused people's thinking that they struggle to understand "what constitutes a rational human association." She wrote those words in 1973, but they apply, with added force, today. In sharp contrast with Sullivan, Chua, and Haidt, Rand views tribalism as entirely avoidable. It reflects, not an innate feature of human nature, but a path that people choose. So, on her view, not all groups are tribal, and, there's no such issue as distinguishing between "good" and pernicious tribes. Instead, we need to understand what sets tribalism apart from other, proper, ways in which individuals come together into groups. Rand writes:
There is a crucial difference between an association and a tribe. Just as a proper society is ruled by laws, not by men, so a proper association is united by ideas, not by men, and its members are loyal to the ideas, not to the group. It is eminently reasonable that men should seek to associate with those who share their convictions and values. It is impossible to deal or even to communicate with men whose ideas are fundamentally opposed to one's own (and one should be free not to deal with them). All proper associations are formed or joined by individual choice and on conscious, intellectual grounds (philosophical, political, professional, etc.) — not by the physiological or geographic accident of birth, and not on the ground of tradition.
Two key points here deserve special emphasis.
First, notice Rand's stress on what counts as rational loyalty to a proper group. For example, you choose to join a tennis club because you value the sport, want to get better at it, and wish to find other players who share your passion. Your loyalty is to the values that define the club, and that you've joined for the sake of. Or, you sign on to a political party because you've thought about its positions, you believe its principles merit your support, and you want to see those ideas enacted. These two examples, which can stand for an endless variety of others, contrast with the kind of tribal loyalty we saw earlier, particularly in Sullivan's examples of Democrats and Republicans acting in loyalty not to any principles, but to their tribe's leader.
Second, notice Rand's focus on the individual. Proper associations are the product of the choices of individuals to come together over shared ideas and values and principles. For Rand, the individual is the starting point, not only when distinguishing tribes from other groupings, but in all moral-political thinking.
The ideal of individualism was a defining theme of Rand's philosophic thought and writing, and it was fundamental to her analysis of tribalism. Rand's conception of individualism, it's important to note, was distinctive. For many people, an individualist is someone who follows his emotions, whose "individuality" is defined by negation: by rejecting whatever other, conventional people do and believe. For Rand, that's a caricature. Such a person is as beholden to the group as is the conformist: he watches what the group does and then does the opposite. Central to Rand's conception of individualism is a deep-rooted commitment to facts and reason. On Rand's view, an individualist is someone who accepts the responsibility of living by their own independent, first-handed judgment.
The individualist, in Ayn Rand's conception, is fundamentally active-minded. This contrasts sharply with what we've already identified as distinctive characteristics of the tribalist. Click To TweetThis independence of thought is a hallmark of Rand's fictional heroes. To give just one example, the character Howard Roark, in The Fountainhead, is an innovative architect who puts nothing above his own rational judgment, his own understanding of the truth, and his own artistic standards — amid immense social pressures to conform to unthinking tradition and conventional standards. The individualist, in Rand's conception, is fundamentally active-minded. Such a person is committed to grasping the facts, reaching conclusions guided by reason, and acting in line with what's true and morally right. Clearly, this contrasts sharply with what we've already identified as distinctive characteristics of the tribalist. What lies beneath those tribal characteristics?
What tribalism is
Let's start by looking at one variety of tribalism that surged to the forefront decades ago and that Rand analyzed. In her 1977 lecture "Global Balkanization," later published in essay form, Rand examined the rise of "ethnic" tribalism in Europe and North America. At the time, "ethnic" groups not only in the Balkans, but also in Scotland, Spain, France, Italy, Canada, and elsewhere clamored for political recognition and separatism — in the name of realizing their collective identity. Why were men and women in scientifically and technologically advanced societies going tribal? In answering that question, Rand points us toward the essentially anti-intellectual nature of tribalism. She observed:
Philosophically, tribalism is the product of irrationalism and collectivism. It is a logical consequence of modern philosophy. If men accept the notion that reason is not valid, what is to guide them and how are they to live? Obviously, they will seek to join a group — any group — which claims the ability to lead them and to provide some sort of knowledge acquired by some unspecified means. If men accept the notion that the individual is helpless, intellectually and morally, that he has no mind and no rights, that he is nothing, but the group is all, and his only moral significance lies in selfless service to the group — they will be pulled obediently to join a group.
Which group? If people have absorbed the idea that their own mind and judgment are unreliable, and if they have been deprived of self-esteem, they can feel no confidence to make the right choice. What that leaves each of them with is to join some "unchosen group, the group into which you were born, the group to which you were predestined to belong by the sovereign, omnipotent, omniscient power of your body chemistry." In today's world, that power is labeled your "ethnicity," which is some agglomeration of your genetic lineage (i.e., racism) and the traditions practiced by your grandparents.
There is no surer way to infect mankind with hatred — brute, blind, virulent hatred — than by splitting it into ethnic groups or tribes. If a man believes that his own character is determined at birth in some unknown, ineffable way, and that the characters of all strangers are determined in the same way — then no communication, no understanding, no persuasion is possible among them, only mutual fear, suspicion and hatred.
"Ethnic" tribalism was, and remains, a common form of a wider phenomenon. For Rand, the term "tribalism" encompasses a range of manifestations that share a common root. These included racism, "ethnic identity," xenophobia, caste systems, guild socialism, gang culture. (To that list we might add today's assorted gender-based tribes.) What's in common to such tribes is a distinctive, anti-intellectual mindset.1
Tribalism as a chosen, not innate, mental passivity
For Rand, the tribal mindset is in no way innate. Ultimately its sources lie in an individual's choice to default on the responsibility of independent thinking. Rand characterized that mindset as a special kind of cognitive passivity, especially in regard to conceptual thinking and fundamental principles. "It is a mentality," she writes, "that decided, at a certain point of development, that it knows enough and does not care to look further." The tribalist's passive, anti-effort, anti-intellectual mentality, on Rand's account, "is not a product of ignorance (nor is it caused by a lack of intelligence), but rather self-made, i.e., self-arrested."
The tribe enables, and encourages, its members to abdicate on the responsibility of engaging in moral thinking and applying principles.
Take the example of a white supremacist "protestor" in Charlottesville. From belonging to his tribe, the white supremacist gets ready-made views, rationalizations, rituals that save him the bother of having to think. He avoids the effort of activating his mind, looking at the facts and forming his own judgments of individuals. Instead, he absorbs from the collective: my group good, outsiders bad. By such passive conformity and by continually signaling his loyalty in action, the tribal member avoids the responsibility of developing a genuine sense of self-worth. Instead, he attempts to derive a pseudo self-esteem from the fact of his membership in the tribe. The achievements of others deemed "white" somehow imbue him with value. Fundamental to this mindset is a chosen dependence on the tribe and its leaders. Tribalism is an anti-intellectual form of collectivism.
Rand's conception of tribalism, with its source in a particular kind of passive mindset, clarifies features of tribalism that Sullivan, Chua and Haidt have called to our attention: the hostility to outsiders and the indifference to moral thinking and principles. From Rand's perspective, these symptoms flow from a self-arrested consciousness.
READ ALSO: Voting in the American System of Government
Rejection of moral thinking
The tribe enables, and encourages, its members to abdicate on the responsibility of engaging in moral thinking and applying principles. The tribal member can shirk that cognitive effort. In return, the tribe demands something he's only too willing to give: an unquestioning, uncritical, unthinking loyalty to the group. Rand observes:
The basic commandment of all such groups, which takes precedence over any other rules, is: loyalty to the group — not to ideas, but to people; not to the group's beliefs, which are minimal and chiefly ritualistic, but to the group's members and leaders. Whether a given member is right or wrong, the others must protect him from outsiders; whether he is innocent or guilty, the others must stand by him against outsiders; whether he is competent or not, the others must employ him or trade with him in preference to outsiders. Thus, a physical qualification — the accident of birth in a given village or tribe — takes precedence over morality and justice.2
When he's around people of his own tribe, he is comfortable. Among them, he can remain in his state of mental lethargy.
Rand added that the accidental, physiological traits are only the "most frequently apparent and superficial qualification" for tribal membership. The factor uniting such tribes is their anti-intellectual mentality. Moreover, the beliefs or principles that supposedly unite some of today's (ostensibly) political-ideological tribes are better understood (in Rand's words) as "minimal and chiefly ritualistic."
This is manifest in the tribalist's rejection of moral thinking. For tribal Republicans it was a grave moral offense that President Bill Clinton had an affair with an intern and lied about it. But notice the conspicuous absence of outrage today, from supposed moralists, about President Trump's apparently numerous extramarital affairs, including with a porn actress, and the lies, payoffs and cover-ups to silence his bedmates. If an action is unwise or destructive or immoral, the fact that it is your tribe's guy doing it cannot make it wise or constructive or virtuous. But for the tribal mentality, that's what matters. And that's all that matters, when you've abandoned moral ideas and principles. The tribalist is profoundly antimoral.
Hostility to outsiders
To the tribal mentality, outsiders are felt to be a special kind of threat. When he's around people of his own tribe, he is comfortable: they are like him (usually sharing his skin color or other physiological, accidental features); they share his unquestioned customs and traditions and ways of living. Among them, he can remain in his state of mental lethargy. And this kind of mentality copes within a tribal grouping, so long as no part of it is challenged. But outsiders constitute one kind of challenge to it and provoke a response that ranges, as Rand puts it, from "fear to resentment to stubborn evasion to panic to malice to hatred."3
To engage with "outsiders" means having to communicate, trade, evaluate, interact with people who differ from those he's familiar with. "Outsiders" means "the whole wide world beyond the confines of his village or town or gang — the world of all those people who do not live by his 'rules.'" To interact with them means having to exert the kind of conceptual mental effort that he has habitually avoided, and he feels ill-equipped to the task. "If his professed beliefs — i.e., the rules and slogans of his group — are challenged, he feels his consciousness dissolving in fog. Hence, his fear of outsiders." He does "not know why he feels that outsiders are a deadly threat to him and why they fill him with helpless terror." The threat he feels is not existential but pertains to his ability to think and deal with the world: to deal with "outsiders" requires "that he rise above his 'rules' to the level of abstract principles. He would die rather than attempt it."
This us-versus-them attitude runs deep — you can see why it would fuel fear, suspicion, hatred, and worse.
This gives us insight into some of the tensions we see today on college campuses. Students are taught to view themselves and everyone else as members of tribal groups defined usually by perceptual, physiological markers. And they're taught that their own tribe possesses their own way to understand the world: for example, that we're locked into a structure defined by power and domination over one another. This comes to be held as a precarious dogma. When they encounter people who hold differing views or who question their dogmas, those outsiders are felt to be a threat. The contrasting views and questions are felt to be provoking, because in a sense they are: they are prompts to reflect on one's own beliefs, question whether one has any reasons for one's positions, and try to form abstract principles that it would be right to act on. And this takes cognitive effort, which the tribal mentality seeks to avoid and dreads. It's a reminder of the tribalist's sense of cognitive impotence and inability to deal with the world — outside of the tribe.
We can see aspects of how that mindset experiences non-tribal members, in the words of one student, a self-described former "radical" activist. The student came to regard certain political dogmas as "sacred," which in this context means not to be questioned, and bristled at people who held different views, no matter what their reasons.
If someone does question those beliefs, they're not just being stupid or even depraved, they're actively doing violence. They might as well be kicking a puppy. When people hold sacred beliefs, there is no disagreement without animosity. . . . [P]eople who disagreed with my views weren't just wrong, they were awful people. I watched what people said closely, scanning for objectionable content. Any infraction reflected badly on your character, and too many might put you on my blacklist.
Taking this sketch as illustrative of a particular kind of tribalist, we can see how some students come to experience "outsiders." An outsider's mere voicing of an opposing view is felt to be "doing violence" to them. This us-versus-them attitude runs deep, and if there seems to be no way to bridge the gulf — the outsiders are clearly wrong and unreachable — you can see why it would fuel fear, suspicion, hatred, and worse.
The rise of tribalism
What explains the resurgence of tribalism? It's illuminating to contrast Rand's explanation with the views of Sullivan, Chua and Haidt. On their premise that a tribal drive is innate, they suggest a number of social, cultural, economic and political factors that somehow, and often in combination, switch on "our tribal circuits."
The thrust of these trends is to negate two values that came to the fore in the Age of Enlightenment: individualism and reason.
Chua, for example, stresses economic inequality as a major factor: people who feel hard-done-by economically gravitate toward tribalism, resenting the "elites." The issue of economic inequality is hugely complex and widely misunderstood, and it may well agitate some people toward resentment. For all such cultural, political and economic factors, however, you can find many individuals who are exposed to them, but who do not succumb to tribalism. Conversely, you can find many individuals who are untouched by, say, severe poverty, who are in fact super-wealthy, who are beneficiaries of every conceivable opportunity in life, and yet are highly tribal: for example, Donald Trump.
This kind of explanation fails because it ignores the fact of human agency and volition.
For Rand, by contrast, tribalism is the result of a default on independent thought, and to understand its rise, we need to look at our culture's dominant ideas and their spread. An individual's choice to become dependent on a tribal group occurs within, and is influenced by, a particular cultural context. Rand observed several major contributing factors that, across decades and centuries, helped to re-inject tribalism into the culture. The resurgence of tribalism in the 1970s — which we're still living through today — is a product of long-established intellectual trends permeating the schools, the universities, political life. These trends push people to become tribal.
The thrust of these trends is to negate two values that came to the fore in the Age of Enlightenment: individualism and reason. The subversion of these ideas has been unfolding across decades in schools and in universities. When students learn that reason is unreliable, that we cannot reach truth, that we can only trust the inter-subjective agreement of a group, they emerge as adults lacking confidence in their own judgment and their self-worth. They've been groomed for tribalism.
The greater the intellectual-cultural assault on individualism and reason, the more we can expect a rise in tribalism. Seeking guidance and a semblance of self-esteem, people imagine that they can gain both from a tribe. Rand observed that "Tribalism is a product of fear, and fear is the dominant emotion of any person, culture or society that rejects man's power of survival: reason."
Consider, for example, the meaning and implications of just one recent book on psychology and moral thinking, intended for general readers, which showcases cutting-edge academic research. The book, The Righteous Mind: Why Good People Are Divided by Politics and Religion, is not only a best seller, but actually widely read. Its key messages: We're all driven by our passions and emotional reactions; reason steps in to provide after-the-fact rationalizations. Rather than a "scientist searching for truth," reason is like a cross between "a politician searching for votes" and a "full-time in-house press secretary," justifying whatever view we already hold, no matter how bad. The book instructs us that the "worship of reason" is one of the "most long-lived delusions" in Western history. To give up on this "rationalist delusion" is to be "wary of any individual's ability to reason" and to reach truth. And, finally, the academic research purportedly shows that we're innately tribal; it's unavoidable.
The book's author is Jonathan Haidt. But Haidt is not even remotely in the vanguard of intellectuals who are openly dismissive of reason; on the contrary, Haidt thinks of himself as trying to make our cultural and political discussions more reasonable. Yet the effect of his book is not only to subvert reason and individualism, but also to whitewash and push tribalism further into the mainstream. Haidt's book is one drop within a vast intellectual tide, sweeping throughout the culture. The origins of that tide date back two centuries to the counter-Enlightenment.
It is this fundamental orientation to reality, rather than some collective, that inoculates the individual from the virulent pull of tribalism.
That tide exerts a powerful impact on some, it leaves some untouched, and it impacts others partially. Rand drew attention to subtler manifestations of the tribal mindset: specifically, the cases of individuals who are torn inwardly between tribalism and their own judgment. They have adopted tribalism in some areas of life, but not fully, and use their own judgment in other areas. Compared to political activists pushing a tribalist agenda, she regarded these cases as more tragic and harder to deal with. Such inwardly torn individuals, Rand observed, are products of "modern education who do not like the nature of what they feel, but have never learned to think."
Since early childhood, their emotions have been conditioned by the tribal premise that one must "belong," one must be "in," one must swim with the "mainstream," one must follow the idea of "those who know." A man's frustrated mind adds another emotion to the tribal conditioning: a blindly bitter resentment of his own intellectual subservience.
Such cases of torn individuals point to important aspects of Rand's distinctive explanation of tribalism and its resurgence. First, it's not innate, but a matter of the individual's default on independent thinking within a cultural context that too often tells him he is unable to think. Second, precisely because it's a default — a matter of choice — the individual can choose, though it is hard, to work his way out of a tribal mindset, resist the cultural influences engulfing him, and exert his mental resources to become independent on principle, in every facet of life. Finally, a culture's dominant ideas, she argued, can (and should) be changed, so that people emerge from their schooling better equipped to think and confident in their own judgment. Within a culture that prizes reason and individualism, its dominant intellectual trends and ideas would encourage and equip people to be independent, rather than blindly obedient to a tribe. It is that kind of future that Rand believed is achievable.
An antidote to tribalism
The spread of tribalism, Rand observed, "is an enormously anti-intellectual evil." There's no bargaining with tribalism, no accommodation, no compromise to be found with it. Tribalism can, and must, be marginalized and eliminated.
The antidote for tribalism — the positive to aim at — is the ideal of individualism, which animates Rand's philosophic thought and novels.
The antidote for tribalism — the positive to aim at — is the ideal of individualism, which animates Ayn Rand's philosophic thought and novels. Click To TweetThe heroes of her novels and the kind of real-life heroes she admired were individuals who looked at the world with unborrowed vision. They were "first-handers" who put nothing — no authority, no group loyalty; nothing — above their own perception of the facts. They were passionate idealists committed to grasping what's true, and understanding what's right and wrong — not what some group told them to believe. The source of their virtue lies in their choice to think for themselves.
For Rand, that path is open to every single one of us, if we choose it. We can seize the reins of our minds and look at the world ourselves, drawing our own conclusions and making our own evaluations. The means of leading an independent life are within our grasp, if we will ourselves to be active-minded in all areas of life, at all times, on every issue, as a matter of committed policy. It is this fundamental commitment to reality that's a necessary condition for self-esteem — the false promise of which is part of the tribe's pull. It's this fundamental commitment to reason and facts that enables you to pursue your own goals and happiness in life; to find the people you rightly choose to associate with and to love.
And, on Rand's account, it is this fundamental orientation to reality, rather than some collective, that inoculates the individual from the virulent pull of tribalism.
Have a question? Send it to us.
Ayn Rand, "The Missing Link," in Ayn Rand, Philosophy: Who Needs It (New York: Signet, 1984).
Rand, "The Missing Link."
Elan Journo is a senior fellow and director of Policy Research at the Ayn Rand Institute. His latest book is titled What Justice Demands: America and the Israeli-Palestinian Conflict. Elan is a senior editor of New Ideal.
The False Promise of Stoicism


text:
import os
import subprocess
import json

class EmptyJsonRet:
    def __getitem__(self, i):
        return None

def gen_service_runner(service_id, api_version=None, user='USER_ACCESS_KEY', timeout=None):
    def run_cli(*args):
        def env(key, default_value):
            return key in os.environ and os.environ[key] or default_value
        endpoint = env('AWS_ENDPOINT', 'http://localhost:3000/') + service_id + '/'
        cmd = ['aws', '--output', 'json', '--region', 'mock-region', '--endpoint-url', endpoint, service_id]
        cmd.extend(args)
        print(">>> {0}".format(repr(cmd)))
        with subprocess.Popen(
                    cmd, stdin=subprocess.DEVNULL, stdout=subprocess.PIPE, stderr=subprocess.STDOUT
                ) as proc:
            retcode = proc.wait(timeout=timeout)
            if retcode is None:
                raise Exception("Command did not complete normally: {0}".format(cmd))
            value = proc.stdout.read().decode("utf-8")
            print("<<< {0}".format(repr(value)))
            if retcode != 0:
                raise Exception("Command exited with {0} ({1})".format(retcode, cmd))
            if len(value) <= 0:
                return EmptyJsonRet()
            return json.loads(value)
    return run_cli

redpajama_set_name: RedPajamaGithub


One of the biggest mistakes made in social media marketing is building the wrong communities. What we mean by that is that many brands and marketers build followings of their peers, competitors or incorrect prospects, rather than their target audience. Subsequently, the time spent on social networks engaging, creating and posting content doesn't achieve the level of desired results that they had hoped.
Why is the proper targeting and growing of your social community so important?
Our experience tells us that any marketing that is being executed, no matter how skillful, creative or unique is always limited by improper targeted of audience. For example, if your intended audience is nurses, yet you attract, connect with, follow and engage with mostly healthcare vendors like yourself, your results will be minimal. Furthermore, if your company is a restaurant in Chicago and you send direct mail advertisements to homes in Boston, do you think your marketing resources will achieve a return?
Geographically – Specific location or locations, including city, state, region, county or country.
Demographically – Things like gender, age, ethnicity, language, home ownership, employment status, etc.
If you do not specifically know who you need to connect with and/or know but are connecting and engaging with others instead, your social media results will suffer greatly. Therefore it is important that the community you build is made up of the of people you need to reach for the product/service you are marketing.
It makes doesn't it? Please tell me it does… If in fact it does make sense, why do so many do the exact opposite of these things in their social media efforts? The answer is, it is not easy and being humans we often take the path of least resistance, to our own detriment.
Let's attempt to change the difficulty factor of growing a targeted community through knowledge.
1) Identifying Your Target Audience – The first and most important step to growing a targeted community is to define it clearly. As we stated above, you really need to know who you are trying to reach, where they are located and what interests them. Since we know effective social media marketing is not about you, but rather your audience, then nailing the details of who you need to reach is imperative!
Be very specific about the location(s), demographics and interests of your intended audience. The more specific you are in defining who you want to reach, the more effective you can be. Though geographic and demographic can often be easily determined with experience, psychographic interests can sometimes stump even the most experienced marketer.
Competition: One way to determine more about your prospective target audience is to watch your peers and competitors social accounts. Watch for the non-business related topics and interests that drive your prospects to engage, like and share. Taking this further, look at the personal profiles of your prospective customers and take note of the topics that thread through everything they engage with online. The list that results from investigating several prospective customers and competitors social accounts will result in identifying 4-8 key interests or topics that drive your audience.
Existing Customers: Speak with existing customers and known prospects about their interests on and offline. Discover that drives them in their life. Those are the topics you want to share content on and use to find your target audience.
2) Growing Your Target Audience – There are two distinct ways that marketers should be actively growing their target audience. Attracting new connections and proactively connecting. Having a community that is constantly growing with new connections, while engaged with conversations and relationship building is crucial for numerous reasons and should be a strategic part of any social media marketing program.
Let's define these two community growth elements.
Attracting – If you desire to have organic growth within your social community, ensuring that you are attracting the right connections is imperative. To do this effectively, you will want to be sure you know who you are trying to reach and what topics drive their activity on social media (as we discussed above). Using this information and the other research we suggested, you will want to tailor your content curation, creation and hashtagging to these interests. Be sure that the content you are sharing and the hashtags you are using to attract your following is correctly focused on your prospects needs and interests, not that of your company, peers or competitors.
Proactive – Supplementing your attraction growth should be an extremely consistent and highly targeted execution of proactive connecting. If you know who you are trying to reach and have defined this very clearly, social media profile searches, viewing friends of your connections as well as connecting with your competition's following is extremely effective.
At the end of the day, you must be providing value to your community, engaging in conversations and building relationships if your social media marketing efforts are going to see real results. If your strategy is on point, being executed properly and conversations are a daily part of your process, adding audience growth and targeting methods into the mix will add substantial results to your bottom line.
In the "in between of stay or go", trying to decide whether or not continue blogging, I came across this article of guidance about targeting your audience. I'll give it some thought while I shovel more snow.


This Year's Dinner Day For SWCC Was Held At The Beautiful LAX Marriott. SWCC Alumni Who Serve As Ministers For Congregations In Los Angeles Were Honored. Los Angeles Area Women At Work Organized This Yearly Gala.
Photos By Dennis Richmond Sr.


NetGalley provided me with this book. I've always appreciated Dr. Gallagher's scholarship and this collection of essays by him and other accomplished historians is no exception. I particularly enjoyed Stephen Berry's essay about the church at Shiloh, William Blair's essay about black denizens of Arlington National Cemetery, and Brenda Stevenson's deeply personal reflections about the Emancipation Oak. Will Gallagher's photos are excellent although I could have done without his closing thoughts, I thought the images stood well on their own.
I loved this book! The articles and the corresponding photographs really gave a glimpse into the Civil War. My kids and I loved looking over this book, even though the articles were over their heads, they enjoyed hearing about the different aspects.
I was a little disappointed that the license ran out so quickly for this one. I was not fully finished with it. Look forward to seeing an actual print copy so that I can get to the ending.
Gary Gallagher did a great job pulling all these scholars together on this project. The photography is amazing too.
This wasn't the book that I thought it was and wasn't able to finish it enough to want to give a full review for it.
Thank You for the chance to read this book!!
I am a little disappointed that the way to read this book did not work for me. I followed all the directions and was unable to read it. I do believe that the book would have been a good read, and very interesting to see the different places of the civil war. Guess I will have to wait until this book is published in order to read it.


Your iPod Touch would use the iPod Touch Second Generation Firmware because it uses the exact same hardware as the iPod Touch Second. Direct download links for all the iOS firmware files for the iPod touch. 30 Oct Download iPod Touch Firmware / IPSW Files. iOS supports iPod touch 3rd gen and 4th gen: iPod touch iOS IPSW firmware . if you have both a 3th and 4th generation ipod touch on your itunes account or do.
Download iOS IPSW iPod Touch 3G · More. By Febryan Paudi • 3rd Generation iPod Touch • • Tags: Mar 7 Results 1 - 48 of Apple ipod touch, 4th generation, A - black 8gb. Fully tested and fully functional, in A or B condition. unlocked - icloud lock is off. Results 1 - 48 of IPod GB MP3 Players with Upgradable Firmware Apple iPod Touch 1st, 2nd, 3rd, 4th, 5th, 6th Generation / 8GB, 16GB, 32GB, 64GB.
Download iPhone 4 8GB firmware · Download iPhone 4 CDMA Download iPod touch 3rd Gen firmware · Download iPod touch 4th Gen 1. 13 Sep It's the iPod Touch 5th generation that supports iOS 8 firmware. we tried seeing if iOS 8 works on our old iPod Touch 3rd generation and we. 18 Apr Update iPod Touch and iPhone to OS firmware. By ryan; 4/18/10 . How To: Reset a 3rd generation 8GB iPod Nano to default settings. 14 Feb Downgrade iPod Touch OS to firmware step by step guide. Those of you who have the 8GB ipod touch (3rd generation) and. 19 Sep Where to find the direct links to the iPod touch Firmware Files for every released firmware version.


text:
Todd Lickliter enjoying Marian but regrets leaving Butler
Marian men's basketball coach Todd Lickliter headed back to the bench for the second half of last Saturday's game against No. 4 Bethel when he saw his 2-year-old granddaughter, Gia, frolicking in the stands with other family members.
Basketball could wait for a few moments. The 58-year-old Lickliter bounded up about five rows of the rollout bleachers in his Jos. A. Bank suit and stylish Ecco loafers and scooped her up for a hug and a kiss before going back to work.
He's not at Butler anymore.
Lickliter helped turn Butler into a national power then signed a multi-million-dollar contract with Iowa but the NAIA school on the westside is proving to be quite a comfortable home.
"I'm not sure if he needed it but it has been refreshing," said John Lickliter, Todd's youngest son and an assistant coach at Marian. "It's been nice to be in Indianapolis with all of our families."
Lickliter is in his second season with the Knights, who are 8-3 and ranked 20th in the NAIA Division II coaches poll with a 77-70 victory over Bethel. It is their first ranking in nearly two years. Marian plays at No. 14 St. Francis (Ind.) at 3 p.m. Saturday.
For their coach, it's far from the national spotlight he once held. There were no national television cameras at Marian on Saturday and about 300 people were on hand for what turned out to be a nail-biting affair between ranked teams.
But after a bruising ending to his three-year tenure in Iowa City, it feels right.
"It's no different," Lickliter said. "I don't care if it's Madison Square Garden or John Grimes Court (Marian's playing floor, named after his predecessor). Once you start competing, you want to do well."
Lickliter fared well at Butler. His teams compiled a 131-61 record in six seasons, won three Horizon League titles, twice advanced to the Round of 16 in the NCAA Tournament, and won the preseason NIT in 2006.
He hired a young assistant coach named Brad Stevens, who later led the program to heights beyond the dreams of even the most faithful Bulldog fans. Butler seemed to be a perfect fit for Lickliter, an Indianapolis native who grew up on the north side, not far from Hinkle Fieldhouse.
But he left after the 2006-07 season to become the head coach at Iowa, fresh on the heels of a close Sweet Sixteen loss to eventual national champion Florida.
"I don't know if I had any option," said Lickliter, who received a seven-year, $8.4-million contract. "You're talking Big Ten. You're talking same years on a contract at three times the compensation. ... What do you do?
"What happens when you get there is, you realize you were closer to the Big Ten (level) at Butler than we thought we were."
Lickliter was fired after going 38-57 in three seasons at Iowa City, including 15-39 in Big Ten games. School officials cited declining attendance and public interest when announcing his firing.
Painful departure
It hurt, even with the $2.4-million buyout. Lickliter said he is reluctant to talk about the reasons he wasn't successful because he doesn't want to sound like he's making excuses. But he acknowledged he still hasn't gotten over it and wonders if he ever will.
"Being fired nationally is a very humbling thing and it's personal," he said. "People think it's not personal, but it is."
The family atmosphere he nurtured at Butler never materialized at Iowa. Lickliter thought he had landed his best incoming recruiting class just months before he was let go, noting the high scorers in a recent Iowa-Wisconsin game — Roy Devyn Marble for Iowa, Ben Brust for Wisconsin — were both recruited by his staff. (Iowa released Brust from his scholarship after Lickliter's firing and he eventually signed with the Badgers.)
As Lickliter was struggling in Iowa, the Bulldogs became the darlings of college basketball with Stevens leading them to national championship games in 2010 and '11.
"I would be dishonest if I said I didn't regret it," Lickliter said of leaving Butler. "I enjoyed it so much. But I was so happy for them and so thankful that I had been a part of it. What I regretted more than leaving was that I didn't have the time to duplicate it (at Iowa)."
There are several reminders of the Butler days in his Marian office, including the trophy he received for being named the National Basketball Coaches Association's coach of the year in 2007. The only reminder of Iowa is a signed picture of legendary former wrestling coach Dan Gable and current wrestling coach Tom Brands, who remain friends.
Lickliter moved back to Indianapolis and took a year off. He worked as an assistant for one season at Miami of Ohio under the late Charles Coles before being hired by Marian athletic director Steve Downing in June 2012. Lickliter inherited a veteran squad from Grimes, who spent 36 seasons at the school. This season's team has 11 upperclassmen.
Perhaps the most noticeable is former Roncalli standout Aaron Evans, who redshirted last season after undergoing shoulder surgery. Evans is shooting better than 50 percent from the field and leading Marian with an 18.9 average, including a 26-point performance against Bethel.
"He asks a lot from us but, as a player, you want that," Evans said. "You want a coach to push you toward high goals. With him as our head coach, we always feel like we're prepared."
Lickliter still must work with personnel he largely inherited, but he makes no secret he wants to build an almost identical version to what he had at Butler. He has the support of Downing — a former Indiana University standout who worked for many years as an administrator at IU and Texas Tech — and Marian president Daniel Elsener. All three of his grown sons graduated from Marian.
Different challenge
The hope is that players will gravitate to Marian because of high academic standards, not in spite of them. They will want the individualized attention at an urban, religious-based school.
"The level is not the key," said Lickliter, who also did not rule out a return to Division I. "The key is the institution. Is it a good alignment or a good fit for you? I don't look at this as going to NAIA. I look at it as going to Marian and it is in Indianapolis.
"I just think Butler's system will work anywhere. It's authentic and genuine. ... (Downing) understands that environment and also appreciates it."
Added John Lickliter: "It's a lot different level for him, but the feeling from the community is a lot like what he experienced at Butler."
Yes, coaching at Marian is far different than coaching at Butler or in the Big Ten. Lickliter said he had three assistant coaches, four administrators, six student managers and one secretary at Iowa. At Marian, he shares an office manager with the rest of the athletic department.
His only assistants are his son and Scott Fleming, who has been at Marian for 11 years and also serves as head softball coach and director of intramurals. Lickliter hands out meal money for road trips, something he never worried about at Iowa.
"What I liked about Division I is there is such an emphasis on preparing and competition and the importance of it that you thrive on it," he said. "There's something of a high to that. We probably don't have quite that here but, again, if you're trying to do something well, what does it matter? Does it matter if there are five people there or 30,000 in the gym?
"When you're trying to do something well, that's your driving force."
John, who played for his dad at Iowa, said his father has mellowed a bit. He no longer has players run extra as punishment, for instance. He figures losing is punishment enough. Those that care will eventually do the required work anyway.
But if anyone thinks he took the Marian job just to be close to home, they're wrong, his son said.
"He tells the guys, 'I didn't come here to retire,' " John said. " 'I came here to win a championship and create a great program at some place I love.' He's older, but he's still fiery and he's still a competitor. That's what he lives for."
Lickliter's wife, Joez, watches young Gia every Thursday while her parents work. John said it's guaranteed his dad will take an extended lunch that day so he can go home and spend time with his granddaughter. John's wife is preparing to give birth to another grandchild in May.
That may be the best reason of all to be home.
"I tell my wife sometimes that you know, maybe we can move somewhere warm or I can go somewhere else," said Lickliter. "Then she reminds me we couldn't see Gia and I tell her, 'You're right, forget about it.' "


Home » Latest » Centre's assistance sought in declaring Mughal Gardens World Heritage Sites.
Centre's assistance sought in declaring Mughal Gardens World Heritage Sites.
The Governor's Administration has sought central government assistance to project Mughal gardens as World Heritage sites.The matter was discussed during a meeting between Advisor to Governor Khurshid Ahmad Ganai and Joint Secretary Ministry of Culture, Government of India, Nirupama Kotru.
The Advisor also sought the support of Archaeological Survey of India in up-keep of the archeological sites in a better way.During the meeting, the Joint secretary urged the state government to submit a detailed project report regarding digitization of the artifacts present at SPS Museum and Dogra Museum and perform RFID tagging to enable tracking of tagged artifacts that will help in ensuring their proper security.
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La struttura subirà lavori di ristrutturazione dal giorno 19 marzo 2018 al giorno 31 agosto 2019 (la data di fine lavori è passibile di cambiamento).
La colazione costa da $10 USD a $20 USD a persona (circa).
Hotel is very clean, nice and updated rooms.
I had a relaxing stay at Potawatomi Hotel and Casino. Each and every staff person that I encountered was helpful and friendly. My room was clean and comfortable. I was completely satisfied with my stay.
Very modern with a variety of restaurants . We had dinner at the Dream Dance and breakfast at the Canal street cafe and both meals exceeded our expectations.
All the staff were super nice and the room was great.


text:
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SIMEONOV & DERMENDJIEV is one of the first private law firms operating in Bulgaria after the democratic changes in 1989. It was established in 1991 by several experienced lawyers with significant
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Mr. Ivaylo Dermendjiev discussed the 4-year participation ban the World Anti-Doping Agency imposed on Russia for its systematic violations of its anti-doping rules
On 11 December 2019 Mr. Dermendjiev took part in a television show where he discussed the 4-year participation ban placed on Russia by The World Anti-Doping Agency (WADA). The organization cited
Ivaylo Dermendjiev gave an interview about the California Athletic Commission's sanctions imposed upon Kubrat Pulev
On 15 May 2019, Ivaylo Dermendjiev participated in the morning news on Bulgaria On Air TV channel in connection with the California Athletic Commission's preliminary decision sanctioning Kubrat Pulev
Ivaylo Dermendjiev participated in an international conference on Foreign investment and investment in real estate
On 12 and 13 April 2019, in Sofia, Bulgaria, Ivaylo Dermendjiev participated in an international conference on Foreign investment and investment in real estate, organized by the International
Mr. Ivaylo Dermendjiev talked about sports arbitration at an international arbitration conference in Sofia
Mr. Ivaylo Dermendjiev participated in an international conference on the topic of "Arbitration - new challenges", organized by the Sofia Bar Association, the Supreme Bar Council and the Bulgarian
Happy New Year from your lawyers: We wish you (but in no way guarantee) a (reasonably) happy New Year (for a duration of exactly twelve (12) months from the date hereof)! Enjoy (to the extent permitted by law)!
Lawyer Ana Velkova, co-founder and chairman of the Sports Club "Attorney", organizes annual tennis tournaments for lawyers.
For more information and interest, please write to ani.velkova@sd-legal.com
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The Managing partner Mr. Ivaylo Dermendjiev win the race of the American Chamber of Commerce(AmCham)- AmCham Ski Tournament 2014
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Simeonov & DermendjievLaw firm
1301 Sofia,Bulgaria8, Alabin Street, 7th floor
Website: www.sd-legal.com
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1301 Sofia,Bulgaria
8, Alabin Street, 7th floor
Phone: (+3592) 985 37 85; 985 37 86
Fax: (+3592) 985 37 85; 985 37 86
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Prescription painkillers are more widely used than tobacco products, says a new study, which also points to a growing trend of pain meds abuse.
The 2015 National Survey on Drug Use and Health (NSDUH) reveals that 37.8 percent of U.S. adults used prescription painkillers over the last year, compared to 31.1 percent who used tobacco products, including cigarettes.
And while tobacco use has declined by more than 2.8 million users since 2014, the study found that painkiller use is on the rise.
According to the 2015 NSDUH, a division of the Department of Health and Human Services, more than 91.8 million Americans (aged 18 and older) used prescription painkillers last year, while 75.4 million used tobacco products; when children aged 12 and older are included, those numbers rise to 97.5 million and 78.3 million, respectively. And more than 12.5 percent of those users admitted to misusing the painkillers.
Another disturbing trend: In 2014, 27.0 million people aged 12 or older had reported using an illicit drug (10.2 percent). This percentage in 2014 was higher than those in every year from 2002 through 2013.
Although nonmedical pain reliever use continued to be the second most common type of illicit drug use in 2014, the percentage of people aged 12 or older in 2014 who were current nonmedical users of pain relievers (1.6 percent) was lower than the percentages in most years from 2002 to 2012.
The 2014 NSDUH estimated 66.9 million people aged 12 or older were tobacco users.
Across all age groups, tobacco use and cigarette use were lower in 2014 than in most years from 2002 to 2013.
The 2014 NSDUH found that 10.3 million Americans engaged in nonmedical use of prescription pain relievers. The findings suggest an increase of more than 2.1 million people who are not using pain medications as intended.
Nearly 12.5 million Americans aged 12 and older misused prescription painkillers within the past year, including 2.1 million who did so for the first time. Of the estimated 2.7 million Americans who currently have a prescription drug use disorder, three-quarters of them, over 2 million, have a pain reliever use disorder.
The NSDUH is a survey conducted annually with approximately 70,000 randomly selected individuals aged 12 and older, to provide data on the use of tobacco products, alcohol, drugs (including nonmedical use of prescription drugs) and mental health in the United States.
The cost of America's opioid epidemic just keeps rising, with new research showing that overdose deaths among teens and . . .
Many people may drive with marijuana in their system , even when they have kids in the car. That's the upshot of a new s . . .
Antibiotics can be lifesaving, but using them over a long period might raise the odds of heart disease and stroke in old . . .


Martin Tool and Forge, a division of Martin Sprocket and Gear, has been a leading supplier of quality industrial hand tools since 1917. All Martin Tools are made in the U.S.A. with the highest quality materials and engineering. Martin Tools deliver the performance and value professionals demand.
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La iglesia de Santa María de Llas es un templo religioso de culto católico en la localidad de Arenas de Cabrales, en el concejo de Cabrales, en la comunidad autónoma de Asturias, en España.

Historia
La iglesia está construida sobre otra iglesia medieval, sufriendo posteriores reformas durante los años.

Está declarada como monumento histórico artístico.

Galería

Referencias

Enlaces externos

Bienes de interés cultural de Asturias
Santa Maria Llas
Santa Maria de Llas
Lla

redpajama_set_name: RedPajamaWikipedia


Today was Bryce's first day of Hyperbaric Oxygen Therapy. It was our first step on the road along which we will have 60 consecutive sessions, 5 days a week.
After a quick checkup of our vitals, we were ready to take the dive. We had his current favourite movie, Robot Repairman from the Backyardigans series, playing while we were in the chamber.
At first Bryce struggled with the oxygen mask. He seemed uncomfortable and unfamiliar, but after seeing me wear mine for a while he decided it might be ok to try, and after that he didn't take it off until we were done. He also had to put on a pair of noise cancelling ear muffs to reduce the sound of the pressurization of the chamber. He has some sensitivity issues with his ears.
He seemed to be good with the pressurization of the tank, and once we were in the middle of it he was waving to the HBOT technician, and giving the 'OK' signal. He even gave the 'Come up (or out)' signal when the session was coming to an end. The session was long, slowly pressurizing, and decompressing the tank, and we felt we did pretty good.
It was a good first session. Bryce familiarized himself with the procedures, and my bet is by the fifth session, he will be a pro. We will be documenting this whole HBOT experience and sharing pictures, videos, and reporting everything we can on our blog, Facebook, and Twitter.


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FORM LOADS IN HERE
Jon Street
Campus Leadership Program | CampusReform
Jon Street is managing editor for Campus Reform. Six years ago, Jon cut his reporting teeth fresh out of college as an intern at Media Research Center's CNSNews.com, where he interviewed multiple members of Congress and former presidential candidates. From there, he went on to complete a stint at Watchdog.org, where his exclusive, investigative work was picked up or cited by the New York Times, Washington Post, Fox News, National Review, and the Drudge Report, among others. More recently, Jon spent three years as an assistant editor at TheBlaze.com. In his free time, Jon enjoys trying new coffeehouses around the Washington, D.C. metropolitan area and traveling back to his home state of Missouri to spend time with his family.
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Supreme Court approves polygamist's first marriage
Neha Katoch
Most RecentNews
A seven-judge Supreme Court, on Wednesday, ruled that the first marriage of a man living here with two wives, both of whom he married in his native Lebanon, is valid under Irish law. Although, his second marriage is not legal here and it may have legal consequences, the court added.
As per the reports of Independent.ie, the now 64-year-old man, while living in Lebanon had married his first wife in 1975, second in 1988 and has children with both. Under Lebanese law, a man can have up to four wives. He came here in 1998 and became an Irish citizen in 2002. He applied under family reunification provisions for his second wife to join him and she was granted permission in 2001. After getting his Irish citizenship, he applied for his first wife also to join him in Ireland and took the matter to High Court after the Minister for Justice refused the permission.
A marriage that is "potentially" polygamous is capable of being recognised under Irish law. This would occur in the case where a man has one wife and could take a second wife under the legal system of his native country, but has not yet done so.
There was no bar in public policy to recognising this first marriage as legal in Ireland, even if the man subsequently takes a second wife, the court said. However, the court also added that the recognition of a polygamous marriage would be contrary to a fundamental constitutional principle, equality, and therefore contrary to public policy.
Urgent attention should be given to introducing legislation to clarify what rights and obligations apply to polygamous families living in Ireland, a Supreme Court judge said.
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I bought a can of this for my daughter to take to school with her during this mini heatwave we've been having. She's absolutely rubbish in the heat. We've had tears this week. Actual tears!
Now, yes, I do realise children of today are incredibly spoilt and pampered… yes, yes I know you just had to get on with things and suffer through it but this stuff is actually really quite good!
Described as "air conditioning in a can" it claims to be the first patented cooling face and body spray that can be used on grown ups, children and even pets alike. It's bacteria free and so gentle it can even be used on broken skin. It also doesn't need refrigeration so you can just keep it in your bag until you need it. Obviously it's a pressurised can so don't get silly and leave it baking in your car in the midday sun or anything. That would be dumb.


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MILB Forum
Kris Bryant - 3B CHC
By Zombies, June 7, 2013 in MILB Forum
jspeco9 451
#43 today.
sharpee 450
STRAIGHT MASHING
Doctor L 954
4 walks to 0 strikeouts today. That's more impressive than his homer today.
2ndCitySox 3,685
All-Time Great
Location:Mayor's Income, Tennessee
Buxton officially number 1 prospect, then correa, the Bryant. I expect in first full year.
90 runs 35 homers 90 RBI 275 avg
Ah, so he will be a near-first rounder in his first year. I'm not saying he cant, I just wouldn't bet on it. Baseball is hard.
RotoGenius 1,003
What do you think he'll go for in auction next year, standard 5x5 $260
ipstaff 908
Price will depend heavily on two things (that really shouldn't impact it but will):
* if he comes up in September, how he does during that callup, and...
* Spring Training.
It's very possible he won't come up in September, for all the reasons others have already posted.
Which would then leave a big spring as the biggest hype-train opportunity to jack up his ADP/auction price. It could become ridiculous if he launches 6+ HR, especially if any of them are of the moon shot variety.
And of course in any kind of keeper format his auction price would reflect his "Tremendous Upside Potential" as the line goes...
GJDHouse 1,003
He would go top 20 in a dynasty draft right now. Probably would go in 10th to 11th round in a one year. He will be up for the majority of the year next year.
deuce4off 1,134
Tough to say without knowing roster size, keeper vs redraft, league size, and a few other things. Without knowing, I'd say roughly 15-18 in a redraft, a few bucks less if he doesn't start up in April. Keeper league probably 22-25. He could go for a little more though since he's such a high profile prospect, and people love them some hype. Not that he doesn't deserve the hype, but I see it all the time in auction leagues. Some people fall in love with upside and young guys, and will spend a lot to get their guy.
Yanks#1 558
12 K's in his last 6 games. He's not ending the season on a high note from that perspective of his game.
Hellgrammite 135
If the Cubs told him he won't be up in September, that might have taken a little enthusiasm out of him. Guy seems to have a good attitude, but even he must get worn down from riding the bus all summer and having other guys get promoted with lesser performances.
Baez is up even though his plate performance is basically Jon Singleton without the walks (UGH!), and Soler was there for only about a month, yet neither has dominated like Bryant.
AdamAE24 4
He shouldn't have picked Scott Boras as an agent if he wanted a fast path to the bigs.
That being said, he is already 22, quite frankly he should get a taste this September, but I think the Cubs want to have a big offseason and bring him up a few weeks into next season.
Posting In The Clutch 1,920
Just so no one asks or speculates anymore...
http://www.csnchicag...nbcs&ocid=yahoo
parrothead 2,136
Location:on twitter @hackerschamp
Interests:Baseball
In a redraft:
- Known he will be the starting 3B Opening Day - I would say 20ish.
- Gonna start in Minors, Arb Year issue May/June call up- I would say 10
FouLLine 2,602
Wouldn't it be awesome if The Cubs just out of the blue called up Bryant. The guy is as MLB ready as any bat in the minors.
TheWrightStuff 374
Was just about to inquire about that same possibility, FoulLine---could use some depth at 3B for the playoffs and rosters lock tomorrow morning. Was hoping to see some more definitive info, but it seems to be a crap shoot still at this point...
He is definitely not coming up in September. Would it be nice? Sure, but it's not happening.
When will we know for sure (I mean we pretty much already know they aren't going to bring him up) . When will the mere possibility be expired? Tomorrow? Tuesday?
I mean really The Cubs kind of owe it to you and me to help our fantasy teams out a bit. I've put up with years of agony from this organization. But we will see.
I don't see how he's not on the team next year before May.
blinkfan77 175
You said you know he won't be called up, but you want to know his deadline to be just in case? Man, give it a rest. This is a 100% thing. There is literally no point in belaboring the topic any further. That deadline doesn't matter. Just accept the fact and move on.
So you don't know then? My point is what is the actual date after which no one will be called up? That is a salient question when you are considering using waivers on callups.
baltimore_boy 833
Location:Baltimore, MD
Today is the last game for the Iowa Cubs, and they aren't in the AAA playoffs. I'd imagine the Cubs start bringing up guys after their game today. If Bryant isn't called up by tomorrow's game, I'd say it would be official that he isn't coming up this year.
First full professional season ends with a .325/.438/.661 slash line, 138 games, 43 homers, 110 RBI, 118 runs, 15 stolen bases, 162 strikeouts, and 86 walks.
And the dream is dead.
NYR Fan 116894 4,514
http://wapc.mlb.com/cutfour/2014/11/06/100745146/how-chicago-cubs-prospect-kris-bryant-saved-one-of-his-fans-850
Pretty awesome that Bryant did this for a fan. I hope the money and fame that comes with it doesn't go to his head. Sounds like a genuinely nice dude.
It was a nice thing to do, but players do this sort of thing all of the time and it never gets any press. I know a guy who lives in Cedar Rapids who got a game-used broken bat from Joey Votto when he was in the minors. Votto gave it to him after the game - free of charge. Literally happens all of the time.
Call me cynical, but dollars to donuts the guy who wanted Bryant's bat will eventually flip it for money to a hardcore Cubs fan who splurges on stuff like this (if he hasn't already done so) or auction it off to a bunch of hardcore Cubs fans, and that was probably his original intent. Sounded like he was from Vegas and he said he wasn't a Cubs fan.


Adjustable wrenches can be used to loosen or tighten a nut or bolt. The movable jaw, which works by turning a screw located at the bottom of the head. The jaws should be snugly adjusted to the nut or bolt head in order to prevent rounding.


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{Ireland} Dublin Mini Museum Marathon
100 Museums Challenge: Museum No.29, 30, 31, 32 & 33
On my second day in Dublin, I went on a little mini museum marathon. I'd only planned in three museums (yes, *only*, that's not really that many for me), but picked up another little couple of exhibitions on the way. Walking past a sign saying "free exhibition" to me is like walking past a sign saying "free beer" or "free candy", lol. Anyway…
No.29 – The Book of Kells
I'd pre-booked my ticket for the Book of Kells, and I'm so glad I did because there was a *massive* queue waiting outside when I arrived first thing in the morning. By the time I was just under half way through the exhibition, it was absolutely heaving and most of the people coming in behind me had rushed past me and where out the other end. The majority of the exhibition is info panels – about the creation of the Book of Kells, monastic life, the makers, materials and methods. There are some film clips showing techniques, and some other related original artefacts on display, but most of it is information for you to read, with two of the original gospels from the Book of Kells (it was rebound in four volumes in 1953, one for each gospel) displayed at the very end in the 'Treasury'. So two pages from the Gospel of Luke and two pages from the Gospel of John is all you get to see. But think about it, how else are you going to display a book without ruining it? (okay, so most people probably don't work in museums and probably don't give this much thought). Anyway, point being, the majority of visitors just seemed interested in rushing through to glance at the real deal, and to be honest it's a bit pricey for that. But although I'm not the world's biggest text panel reader, I studied the Celts at university and worked several times at a retreat centre in a former Celtic monastery on a holy Scottish island in the Inner Hebrides, so I actually found all the information really interesting. Sure, I could have just read a book about it. But it's not the same. Because this was in Ireland. And, well, you know, those two genuine book pages at the end…
The Book of Kells is open seven days a week. Up to date information on opening times and prices can be found on their website. A visit also includes access to the amazing Long Room in the Trinity College Dublin's Old Library. I'll have a library like that, please!
No.30 – National Library of Ireland
The National Library of Ireland hadn't been on my itinerary, but I actually ended up visiting two of its locations. First, a small exhibition about WW1 in Ireland, told from the point of view of several different characters from history, including a both soliders and people back 'home'. World War Ireland: Exploring the Irish Experience is showing in the exhibition space of the Library's Department of Manuscripts on 2/3 Kildare Street until further notice.
Then, at the Library's main site, I visited the exhibition about Irish author W.B. Yeats. The design of the exhibition was really good, and the content was fantastic. Unfortunately, I didn't have too much time to spend there, but managed to get a good idea of his life and works. If you have some extra time to spare, you can easily make your visit stretch to an hour or two. It has been showing at the Main Library, further along on Kildare Street, since 2006, when it opened to unanimous acclaim. It has won several awards, and you can also take a virtual tour of the exhibition online.
Both exhibitions are open seven days a week (opening times can be found on the Library's website) and admission is free.
No.31 – Royal College of Physicans of Ireland
The exhibition at the Royal College of Physicians, in the Heritage Centre at their Kildare Street site, was also about WW1 (with the 100th anniversary of the 1916 Easter Rising, there's a lot of that all over town at the moment). Irish Medicine in War and Revolution was just a small exhibition, but it was no less interesting. I particularly found the story of Dr Kathleen Lynn (pictured below) interesting, an Irish Sinn Féin politician, activist and medic who became Chief Medical Officer of the Irish Citizens Army. Here personal diaries are held in the Royal College of Physicians archives. You can read a little more information about her on Wikipedia.
The Royal College of Physicians of Ireland holds a collection of "material relating to the history of medicine in Ireland, with over 20,000 books, 10,000 manuscripts and hundreds of medical instruments and historical curiosities". You can browse the RCPI library and archive catalogues online, and you can also ask to view items from the collections in their reading room, regardless of whether there are any exhibitions on. They open for visitors Mondays to Fridays, and you can find all relevant information on their website.
No.32 – National Museum of Ireland – Archaeology, Dublin, Ireland
The National Museum of Ireland covers four sites, three of which are located in central Dublin. The first site I visited was the Archaeology museum, which is located next to the National Library (with matching gates and everything!). The collections cover every possible aspect of Archaeology and Antiquities – Prehistoric Ireland, Viking Ireland, Medieval Ireland, as well as Ancient Egypt, Ancient Cyprus and much more. The architecture of the museum is just as much of an exhibition piece as the objects itself, from it's mosaic floors to its carved columns. The cafe was also very nice too, and had some gluten free sweet treats on offer – bonus!
The Archaeology Museum is open Tuesdays to Sundays (up to date opening times can be found on the museum's website) and admission is free.
No.33 – National Museum of Ireland – Natural History
My final museum on Day 2 in Dublin, was the National Museum of Ireland's Natural History Museum, just around the block from the Archaeology Museum. The ground floor is dedicated to 'Irish Animals', from the now extinct giant Irish deer to more contemporary creatures, and on the first floor you can find the 'Mammals of the World' exhibition, with everything from A for aardvark to Z for zebra. There are further upper levels, but these are unfortunately not accessible at present due to a lack of emergency exits.
The Natural History Museum – which is also known locally as the 'Dead Zoo' – opened its doors in 1857, and while improvements have been made to visitor access and learning opportunities, the traditional exhibition style and furnishings remain largely unchanged. The museum is open Tuesdays to Sundays (up to date opening times can be found on the museum's website) and admission is free.
100museums, Book of Kells, Dublin, National Archaeology Museum of Ireland, National Library of Ireland, National Museum of Ireland, National Natural History Museum of Ireland, Royal College of Physicians of Ireland
← {Ireland} The Little Museum of Dublin
{Ireland} Searching for the Pot of Gold at the End of the Rainbow – The National Leprechaun Museum →
{Ireland} Dublin Writers Museum | Museum Diary - May 13, 2016
[…] are a couple of museums and exhibitions in Dublin dedicated to a single Irish writer, such as the W.B. Yeats exhibition at the National Library, or the James Joyce Centre. But if, like my, you want to get a broad […]