I was enjoying the warm spring sun on my face, about to board the M.S. Dixie for a peaceful cruise on Lake Tahoe, when I saw the Facebook post about my friend Sean passing away. Just like that, the spring day turned dark. Sean was a friend from college, and was a constant presence in some of my fondest memories of those wild, carefree days in Chico, California. Then he was gone. No warning. No prelude. No foreshadowing. Just gone.
It was the morning of my eldest daughter's kindergarten graduation when I heard about Marti's passing. A mom of two girls, just like me. Friends since high school, we flipped burgers together after school and later worked as baristas at the same coffee shop, daring each other to slam shot after shot of espresso. The morning that my beautiful daughter waved at me from the stage during her graduation, I was haunted by the thought of Marti's two beautiful daughters waving to an empty seat. Just like that, a mom, gone.
Last week, I took a break from splashing in a cool lake on a hot summer day to look at my phone. We were on a weekend getaway and the day was perfect. Until I looked at my phone. It took just that second to learn about Mandy finally losing her ongoing health battle. Mandy, with whom I'd climbed trees as kids and drove to baseball games as teens. Silly, crazy Mandy. Gone.
Life changes just like that. One moment you look forward to the next time you'll see your friend or loved one. The next moment, you're wondering how the world can suffer the loss of such a beautiful soul. And what about the countless close calls of other friends? Perhaps I've had close calls I don't even know about. What about the crazy driver in the yellow Mustang convertible who narrowly avoiding slamming into my rear bumper at full speed because she carelessly looked down for a second? What would have happened if she hadn't looked up?
Every day that I'm gifted with another 24 hours of life, I'm more aware of how precious those hours are. I don't believe we can control when we leave this earth – that's a decision for a higher power than me – but I do believe it's my duty to make the most of the time I've got. I wasn't gifted this life to squander it.
I'm often on the receiving end of comments like, "You're doing too much. You're too busy. You need to slow down." Yes, perhaps they're right. And I do enjoy slowing down. I enjoy the quiet, still moments of life as much as the busy ones. But I just can't pass up an opportunity to experience life, to challenge my comfort zone, to see beyond the familiar and soak in everything this world has to offer.
The years fly by… but what happens when your years run out? Will you regret that spontaneous trip to the coast that perhaps you couldn't exactly afford at the time but that you've long since paid off and still have the memories as a reward? Probably not. Will you wish you hadn't jumped off that rope swing into a rush of cold water and a surge of adrenaline? It might give you chills to this day, but I'd bet the memory makes you smile.
This philosophy sometimes interferes with my mothering philosophy, which is "Don't let them die." Yep, it's pretty hard to carpe diem when you're talking about children whose diem is my responsibility. I do hover a bit. But just because I tell them to not wander off the trail doesn't mean I don't let them take the hike. My youngest is at her first year of sleep-away camp this week. Someone asked me if she's too young for it, and for a split second I questioned my judgement to let a 7-year-old sleep in a tent in the forest without a parent. But my answer is still no, she's not too young for it. She's learning new things, meeting new friends, and possibly learning something about herself in the process. And this first year of camp will always be a memory that I wouldn't want to take from her.
It's a delicate balance – safety vs. adventure. But I've learned over and over again in the most heart-wrenching way that life is not a guarantee. I don't want to always take the safe road until my road runs out. One life. That's all we have. This isn't a trial run, it's the real deal. And I will not go gentle into that good night.


text:
MAKE LAND ANORAK PARKA
The Nerdys
$330.00 Regular price $413.00
Whatever name you want to call it by, collegiate, preppy, ivy, and so on, this particular strain of classic, American casual style has been an integral part of modern, Japanese fashion for decades.
It's true, in the most general sense, that Tokyo based label The Nerdys are riffing on this established style, but that level of generality doesn't do justice to the thought behind every, individual piece bearing the Nerdys name. The down to the last detail level of meticulous construction is approached in the spirit of high profile nerd icons like the Talking Heads or Wes Anderson. The Nerdys operates with the same sense of understanding that the deliberate choice to not engage with the ever shifting winds of officially designated cool constitutes its own form of social and sartorial, individualist rebellion. This hyper-self awareness about the implications of nerdom is reflected in the tongue-in-cheek twists and turns that The Nerdys apply to timeless styles.
How to be nerdy with the Make Land Anorak Parka: Become a mildly successful author with a frustrating personal life, who is struggling to produce a defining work. Rent a lakeside cabin around the bucolic, Northeastern climes of your ivy league alma mater. Reconnect with an ex. Wait for a severe bout of pouring rain. Confront the emotionally repressed past issues that sabotaged your relationship while you get atmospherically soaked.
Model Measurements are 6'1", 150 lbs. Model is wearing a Medium.
Nylon/Cotton
Drawstring Hem
Zip Pocket
NSN-I02
WHITE / S WHITE / M WHITE / L

redpajama_set_name: RedPajamaCommonCrawl


According to The Teesside Gazette, Leeds United will attempt to sign Middlesbrough forward Ashley Fletcher in this summer's transfer window.
It is expected to be a summer of change for Leeds, with a number of players sure to leave the club following a disappointing 2017-18 campaign.
There is no question that the former Champions League club are still a serious pull at Championship level, however, and they will have no problems convincing players to make the move to Elland Road in this summer's transfer window.
At least one new striker is a must for the club, and according to The Teesside Gazette, Leeds boss Paul Heckingbottom wants to bring Fletcher to the club on loan.
The 22-year-old has previously played under Heckingbottom at Barnsley, and could well be surplus to requirements at Middlesbrough this summer having struggled on loan at Sunderland in the second half of the 2017-18 season.
Should Leeds move for Fletcher?
Fletcher was a big talent in the youth ranks at Manchester United, and scored nine times during a loan spell at Barnsley before joining West Ham United on a permanent deal in 2016.
The striker only managed one goal in 20 appearances for the Hammers before moving to Middlesbrough, however, where he netted twice in 19 fixtures in the first half of this season.
Fletcher, who is valued at £3.1m by transfermarkt.co.uk, has not fared much better at Sunderland – finding the back of the net just once in 14 appearances for the Black Cats since his arrival during the January transfer window.
Leeds are in desperate need of fresh blood at the end of the season, but Fletcher's lack of goals at Championship level should see them look elsewhere.
Indeed, just two goals in 28 Championship matches this term is hardly a record that will fill the Leeds supporters with confidence when it comes to this particular transfer rumour.


text:
Q: Find the rearrangements of 1234 in which at least one of the digits is in its original position I'm not sure if I'm doing it right.
So stick one in its original place, we can have:
$(3^3-3*2^3+3*1^3) * 3 = 18$ arrangements

A: The easiest way to calculate $!n$ is through the recursion $!n=(n-1)(!(n-1)+!(n-2))$.
This gives $!1=0,!2=1,!3=2,!4=9$.
What you want is $4!-!4=24-9=15$.

A: Just find the amount of derangements we have. Or you can just brute-force casework:
If exactly one is in the correct position ($4$ ways to assign) there are $2$ ways to assign the last three so that they're all in the wrong places so that $8.$
If two are in the right position there are $\binom{4}{2}=6$ ways to pick those then there's only one way to "derange" the remaining two. That's $6.$
And there's no ways to have exactly three right, and of course the case where everything is in the right place ($1234$). So the answer is $8+6+1=\boxed{15}.$

Alternatively we can count the derangements as mentioned before:
For any permutation let $f(n)$ be the position of the said number. So for $4231$ $f(4)=1, f(2)=2,$ etc.
If we form a "4-cycle" (as in $f(a)=b, f(b)=c, f(c)=d,$ and $f(d)=a$) there are 3 ways to do it.
If there's two "2-cycles" (as in $f(a)=b$ and $f(b)=a$) there are $\binom{4}{2}=6$ ways to pick the first group of $2$ and $1$ way to pick the second group. And there's only one way to have everything messed up in this case. So the answer is  $24-(3+6)=\boxed{15}$, which was our answer with the first method.
Edit: If you want a general solution the other answer pretty much has it.

redpajama_set_name: RedPajamaStackExchange


MUMBAI, India—(July 27, 2016)—Entrust Datacard today announced that the company will participate at the 17th CIO&Leader Annual Conference July 29 – 31, 2016 at Holiday Inn, Goa, India. The three-day conference brings together large enterprise CIOs from across India to experience simulations, hold discussions, review case studies and attend sessions by CIOs, CMOs and CFOs.
To learn more about the conference, visit http://www.cioandleader.com/article/2016/07/05/17th-cioleader-annual-conference.


The church is situated on the origin Gothic church that was burn down in 1725. Construction of the new Baroque church was completed in 1734. Interior of it is rather valuable; the altar paintings are ascribed to Petr Brandl, the side altars are probably created by the local sculptor Jan Wildt. There are also older statues saved from the fire; statue of Christ and the late Gothic Madonna. The church was designed by Wolfgang Braunbock.
The town hall is built in early Baroque style and it is situated on the southern edge of the square. It was designed by Abraham Leuthner and was completed in 1696. Nowadays there is a municipal authority and a public library.
The column was erected in the middle of square and it is situated between two fountains. This beautiful monument was designed by Jan Karel Stülp.
Chapel dated back to 18th century and it used to be an important stopping during procession into pilgrimage church of Assumption of Virgin Mary in Chlum sv. Maří. Thanks to tacit support of Mr Kränzle it was reconstructed.
The chapel can be found near basic school and it was built in front of the former town's gate. It is an expression of the gratitude to St Anna for her 'help' against the French troops trying to conquer the town in 1742.
The statue of the great poet and writer created by Willibald Russ was erected opposite the Chapel of St Anna in 1932. J.W. Goethe used to visit Loket. It was also here he celebrated his 74th birthday with Mrs Levetzow and her daughters. The poet fell in love with young Ulrika von Levetzow but he also experienced with amorous disillusion after her refusal his asking to marry him. Then he never returned to Loket.
Part of the town walls was reconstructed. Complex of them gives more comprehensive picture of the form and fortification system of the town in the past times.


text:
Race in Larp Checklist: What to think about
Posted on March 24, 2014 by Lizzie Stark
This post is the second in my series on Race in Larp. It builds on my first post, which sets out some of the dilemmas around race for game designers.
To quickly recap, in my last post I raised the point that all narratives are born into a larger cultural context that we don't get to choose. And so, even if your larp isn't dealing with race as a direct topic of the storyline, how you design it necessarily takes a slant toward race, just as say, it takes an angle on gender, or assumes certain things about social class. You can't get out of dealing with race in your scenario–the only thing you can do is make a conscious choice about how you are dealing with it.
So, since we're all making choices about race in games all the time, I'd like to set out a by-no-means exhaustive list of things a larp designer should consider and think-through before creating a game.
I've assembled this list after attending panels and talking with gamers of color on my own local scene, as well as from some great posts I've listed at the bottom of this entry.
Does the media tell diverse narratives about this group? (i.e. are there common stereotypes?)
The less diverse the narratives told about a group, the more important it is to treat those stories with extra tender care. If the media only presents Koreans as super-smart computer programmers, then maybe aim a little higher and present a fuller range of experience. When you tell a story, you become part of the cultural narrative, and you can choose to reinforce the stereotype or undermine it. I'd suggest undermining it.
Are the characters of color being used as props for a white person's story? Does the larp use them as props to give white people epiphanies?
Sure, in any narrative not all characters are equally fleshed out–some are three dimensional and some are two-dimensional, but on the few occasions when people of color are represented in a narrative, they are often relegated to supporting cast.
Part of being progressive when it comes to race in your game means helping undo larger cultural narratives. Give characters of color agency and make them full realized characters. Movies and novels so often do not do characters of color this service. (For example, see the photo from Game of Thrones that heads this post.)
Does the portrayal of characters from other culture treat them as individuals rather than members of a large group that is assumed to be monolithic?
In other words, don't make a larp about "Native Americans," as that groups them into a single whole, rather than acknowledging that there are 566 federally recognized tribal governments with their own distinct cultures. Respect the variety and individuality of groups that have been traditionally marginalized. If you think all Native Americans are the same, then that probably means you haven't bothered to do the most cursory level of research.
Characters with unspecified traits usually default to the dominant class.
Give out a character named "Bill" and it's likely players will assume he's a straight white dude unless the character sheet says otherwise. Sometimes this isn't a problem–it can be complicated for white people to play people of color even in a game without skewing toward racist portrayals. But it also confines the narrative to stories about white people, and that white-washes reality in its own particular way.
Diversity is important–not just in terms of the players in a scenario, but also in terms of the characters. You can play with this using different strategies:
Make characters of different nationalities, but don't make that element a big deal in the narrative. This communicates that diversity is normal.
Make characters of different nationalities and focus the narrative on the experience of that difference. This can give players a little empathetic look at what it means to deal with racial discrimination. But it only works if you give players the tools to reach beyond stereotype.
Make characters ambiguous but leave room for players to choose to play characters of different races rather than forcing a white narrative on them. This is a nice way to be inclusive of players from a variety of backgrounds. If you give me the name Alan, I might assume I'm white. If you give me the letter A and let me make up my character name, I could choose to play Amruta.
Have the organizers done research to understand the specific situation of this group?
If I'm going to write a short story about larp, I damn well better have talked to some larpers. If you're going to write a larp about Indian immigrants to the US, at least read up on that online. Even better: talk to some Indian immigrants to the US about their experiences. Do you understand the cultural context of what you're doing?
Have organizers communicated this research to the players?
Background research does you no good if you don't communicate your knowledge to the players. We all have prejudices that may be invisible to us. Help me overcome mine by giving me nuance about the experience of others so that I don't play this character super-offensively.
Treat sacred cultural elements with respect.
If I put on a military hat to go to a larp and someone tells me that actually, it's the hat used by WWII veterans who have earned a purple heart and it carries some of that significance, I might think twice about wearing it because I don't want to pollute its symbolic value.
Do the research to know which cultural elements may be sacred.
Think four or five times before you take something that is considered sacred and put it in your game. If you are borrowing something sacred, at least try to treat it with respect. Think about how irritated you get when a journalist misuses the word "larp" or "boffer." Now imagine that someone is doing that with something ten times more important to your self identity.
Would you feel comfortable showing a cultural portrayal to someone from the culture in question?
If not, that's a good sign that you should probably go back to the drawing board.
Work with the culture(s) in question if at all possible.
Dominant cultures have a tradition of silencing non-dominant cultures, not just by refusing to tell their stories, but also on a structural level, by denying opportunities to people of color to tell their own stories. If you can, encourage members of marginalized groups to tell their own stories–ask them to be part of your organizing committee and listen to them.
At a minimum, try to talk with them as part of your due diligence to ensure that you are not simply pillaging cultural artifacts without providing a respectful context.
Also: having more people of color as players, organizers and writers is good for the community. Do what you can to recruit them and make them feel welcome. Welcome critique and criticism.
And remember a few general principles:
Culture, including larp, doesn't happen in a vacuum. Put "native-style" headdresses on white fashion models, and regardless of your intention you are invoking the historical context of how native peoples have been treated, which includes having their cultural pillaged for its prettiest most "meaningful" artifacts while the people themselves have been dismissed and ignored. Strive to know the cultural context around what you are taking.
Intent isn't magic. I might not have intended to rear-end your car, but now your bumper has a dent in it. Despite good intent, mistakes happen, and while good intent makes an apology better-received, it doesn't undo the injury. If you make a mistake, strive to understand it, issue a sincere apology, and move on. It's likely that you'll make mistakes, but unfortunately, this is one of the main ways to learn.
Take risks, fail, and learn. You won't get it perfect, and neither will everyone else. Strive for a play culture in which it's OK to make mistakes and learn for them. If we can't talk about this stuff, we'll never get better at it.
Dominant cultures are used to taking what they want from other cultures. If you are a member of a dominant culture, this can be invisible to you at times–I know I can be oblivious to this. Make some effort to interrogate yourself on this.
Do not raise up that which you cannot put down. In other words: don't let your larp raise questions it is not prepared to answer if you can possibly avoid it. If the game is not prepared to handle racist stereotypes, do not introduce them into your game. If your game is not set up to handle the aftermath of say, a white person showing up in a stereotypical Native American outfit–if the game itself is not about addressing the complexities and hurt around racial masquerade, then leave that off the table.
Of course, in the US, at least, speech is free. These rules do not constrain what it is possible for you to say. By law you're entitled to say what you want, but the rest of us are also entitled to judge you by your speech, and your speech has context that you can't choose.
Did I miss some stuff that's good to think about? Of course I did! Can any one reductive checklist possibly make a larp non-racist? Of course not! Post more suggestions, comments, and commentary below.
Some great reads on cultural appropriation over on Racialicious and elsewhere:
Cultural Appropriation: Homage or Insult?
The Problematics of the Fake Harlem Shake
Cultural Exchange and Cultural Appropriation
Cultural Appropriation Is a Bigger Problem Than Miley Cyrus
4 Ways to Push Back Privilege
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This entry was posted in Blog, Features, Larp and tagged cultural appropriation, cultural appropriation in larp, Larp, race in larp, social justice in gaming by Lizzie Stark. Bookmark the permalink.
10 thoughts on "Race in Larp Checklist: What to think about"
nathan hook on March 24, 2014 at 2:47 pm said:
In fairness to game of thrones, Dany is not of any real ethnicity – she has platinum hair, violet/purple eyes (or would have if the actress was able to wear contacts) and racial powers to semi-control dragons. She's also Dornish on her mother's side if I recall correctly (which I guess explains her not-targaryen dark haired eyebrows).
Most of this article is actually about culture, not race.
Lizzie Stark on March 24, 2014 at 2:58 pm said:
Whether or not Dany has a real-life ethnicity in the book, on film she is a white actress filmed using a sea of people of color (or are they just tanned white people?) as props. That's racist.
Ella on March 24, 2014 at 3:19 pm said:
…most of this article is about "culture" because "culture" is what the thing that we call "race" is in the real world. "Race" doesn't exist. I'm just going to assume that you understand this.
Aaron on March 24, 2014 at 6:46 pm said:
Culture is not the same thing as race. Race, as a term of physical appearance, does exist, and many people stereotype and misjudge and oppress based on the physical aspects of others, like the color of their skin.
I would like to encourage other larp designers to explore other cultures for their larps, despite the warnings and dangers of offense. I'd like to see more larps inspired by cultures and peoples beyond medieval Europe. Not replacing those larps, but creating them in addition to. The world is large and history is long, and I think larpers can and should be able to use any aspect of human history as a basis for their art–especially if they treat every asset with respect, as Lizzie suggests.
Another profound article, Lizzie, thank you.
Kristoffer Apollo on March 24, 2014 at 7:30 pm said:
Good articles, Lizzie. Personally, I find it more interesting to replicate and highlight racist patterns when addressing race in games. Or at least that's what I see when I look back at what I've done through the years.
Nathan Hook on March 24, 2014 at 11:24 pm said:
She's not using them as props. She has just freed them from life long slavery (by people of the same ethnic background as them, incidently), and they are spontaneously showing their love for their savior, to whom they are giving the title 'mother' in their language.
To be even more precise, her arrival was the catalyst that caused the slaves to rise up and free themselves – she couldn't take the city without that happening – so those 'props' in fact have just displayed their own agency in winning their freedom. It simply took her arrival to destablise the region, to give the masses the catalyst to rise up.
I can see why you are seeing that angle in that particular picture (which was was included to create a mirror of Jon Snow being carried into Castle Black, referencing the 'ice and fire' theme/title by the pairing), but it feels like you are taking this one scene out of the wider narrative context. By this logic, one could point to the scene of Karl Drogo using Dany as a sexual prop, and claim that is racist against white people.
The next season will include a lot more non-white Protagonists (as shown in the trailers) when the Dornish start to play the game of thrones (and certain other characters visit the lands outside Westeros).
Lizzie Stark on March 25, 2014 at 10:55 am said:
Yes, the great white savior trope, where a white person sweeps in and saves the day for people of color. That's a classic. We've also got the double header with Kal Drogo: the men of color are oversexualized savages preying on white women trope, which was used with such awful consequences in the US.
I like Game of Thrones too, but it has very problematic parts.
Phil on March 25, 2014 at 2:49 am said:
Excellent post, Lizzie!
The scene from which you grabbed the picture made me groan: the white savior crowd-surfing on a sea of brown people calling her "mother."
The good parts of that show don't excuse the bad parts, but I'll keep watching. 🙂
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text:
Know Your Rights Or You Simply Have None
18 Aug 2021 6 Comments
We well and truly do have the law on our side
Check this out – good example of what we need to do wen confronted. Deadly Freedom Fighting sista https://fb.watch/7xGWeNIsHK/
For Letters To Employers and schools, vaccine declination letters, trespass notices and mask exemption pic you can use as a badge, please keep scrolling down
Sovereign Tribes – Our Law Is The Supreme Law. Remember your on your tribal land, stand your ground
Operation Stay Home must not be excuse to target Aboriginal people
As NSW Police commence 'Operation Stay Home', the Aboriginal Legal Service NSW/ACT has raised concerns about over-policing of Aboriginal communities and urged Aboriginal people to seek assistance in dealing with infringement notices.
During last year's COVID lockdown, police handed out the most fines in suburbs with a high Aboriginal population. People living in Mount Druitt, Liverpool, Green Valley, Blacktown and Redfern topped the list.
"This is no surprise – statistics demonstrate that Aboriginal people are typically subject to over-policing," said Anthony Carter, Deputy CEO of the Aboriginal Legal Service NSW/ACT (ALS).
"Now that police have extra powers and are joined on the ground by 800 members of the Australian Defence Force, we are extremely concerned about the potential for Aboriginal people to again be targeted and intimidated," Mr Carter said.
The ALS is urging Aboriginal and Torres Strait Islander people in NSW and the ACT to contact them for help with infringement notices.
Call 1800 765 767 for help If You Have Received A fine
https://www.miragenews.com/operation-stay-home-must-not-be-excuse-to-614117/
Legal Letter Templates and Support To Fight Unlawful Fines
Templates – https://tinyurl.com/vs6rvcyj
Fight The Fines – https://tinyurl.com/yw7tpm22
Step You Can Take To Fight The Fines ($25 ebook) – https://tinyurl.com/judrpp6k
Look at all the laws which protects us from Government and Police persecution. We actually have a lot of rights which are currently being infringed unlawfully.
Please print out and study.
We have a right to NOT wear a mask, NOT be tested and NOT be vaccinated and NOT be penalised for it!
Commonwealth Constitution Section 51 sub-section 9 sub-section 23A Section 92 Section 58 Section 109 Section 115 Section 117 Section 118 QLD Human Rights Act 2019 Section 12 Section 16 Section 17C Section 19 Section 22 Section 29 Covid-19 Emergency Act 2020 Section 4 – This Act does not supercede Human Rights Act 2019 Public Health Act 2015 Section 2 Section 5 Section 23 Section 362D Biosecurity Act 2015 (Commonwealth Law supercedes State Laws) Section 60 Section 61 Section 62 Section 63 Section 95 Section 108 Bill of Rights 1688 Section 12 Australian Immunisation Handbook Section 2.1.3 – Valid Consent 10th Edition Page 487 – Vaccination is not compulsory Privacy Amendment Act 2020 Section 94H
Print These Flyers and Know Your Rights Cards
Print and circulate please, Click here for PDF version
Know Your Rights Card and Flyer
Download PDF in the toolkit
covid-flyer-2Download
Ur 1 Stop Shop 4 CVax HELP
Click Toolbox For All The Resources You Need
Templates (Oz)
Available for Download (Thanks to Advicate Me)
We are very aware that many people are impacted daily through coercive tactics, and are forced to acquiesce to false directives or policies that go against the government guidelines, or one's own rights.
So the purpose of this initiative is to provide you with template letters that will help you address as many of these issues as you encounter them, without the need for our assistance. This means your immediate concerns can be addressed while we continue with our campaigns.
We will be updating and adding to our library of templates, as the need arises.
Templates for Masking
Mandating COVID-19 & Flu Vaccinations
Covid-19 Vaccination Declination Letter
IMPORTANT BROADCAST – DO NOT FEAR THE ARMY
Stop Services Australia Sharing Your Vaccination History
Time is short since the federal government has already said they have everything ready to go for the vaccine passports and are only waiting on the States to complete their end.
Please visit this website – https://www.servicesaustralia.gov.au/organisations/health-professionals/forms/im017
and fill in the form IM017. It cannot be submitted online but must be printed out and mailed – we recommend you do this by express post and also if you don't mind spending a few dollars extra, paying for the proof of delivery so you have the signature of who has received it should they claim they never got it.
G&B Lawyers
2nd July 2021 ·
Any law that purports to make it mandatory for a person to submit to a COVID-19 vaccination is invalid.
In 1945, the then Chief Justice Latham held that quarantine laws "may be regarded in most, if not all, of its aspects as a form of public health legislation".
The Commonwealth has the power under section 51(ix) of the Constitution to make laws with respect to 'quarantine'. This is a power granted to the Commonwealth. Not the States.
At [257] of the decision, Latham CJ held that the Commonwealth "could not pass a law requiring citizens of the States… to submit to vaccination or immunization".
So there are several important things that flow from this High Court decision.
Vaccinations and immunizations are matters that fall within the category of 'quarantine'.
Only the Commonwealth has the power to make laws with respect to 'quarantine' under section 51(ix) of the Constitution.
The Commonwealth is prohibited from passing laws requiring citizens to submit to vaccination or immunization (which are quarantine matters).
The States have no power to make laws with respect to quarantine, including matters dealing with vaccinations and immunizations (as Latham CJ held that these things are 'quarantine' matters).
The States are unable to do something that the Commonwealth is prohibited from doing under the exercise of the quarantine power.
Therefore the States cannot pass any law that requires citizens to submit to vaccination or immunization.
Part 3B of the Public Health (COVID-19 Air Transportation Quarantine) Order (No 2) (NSW) 2021 is invalid.
All workers who have been identified under the 'NSW Airport and Quarantine Workers' Vaccination Program' should consider the above before making any decision as to whether to have a COVID-19 vaccination.
see comments for screenshot from G&B Lawyers
https://t.me/lockstepaustralia/1536Thanks to G&B Lawyers
https://www.facebook.com/197895204117588/photos/a.224784381428670/941275709779530/
Military on the Streets – Legal Origins with the recent camera footage of military patrolling streets with the State Police forces, the question arises, what if any powers exist for this to occur in Australia in 2021? Well there are some relevant legal provisions starting with the Australian Constitution and proceeds to the Defence Act 1903 (the Defence Act) and regulations made pursuant to it. There may be another legal basis for Commonwealth intervention which is not explicitly spelt out in the Constitution, but which is considered to be no less compelling, but how are these managed when it is a virus with a high survivability rate? and does that constitute an emergency?
Section 119 of the Constitution
As mentioned above, the Constitution makes some provision for Commonwealth assistance to the States in the maintenance of law and order. Section 119 of the Constitution provides as follows:
"The Commonwealth shall protect every State against invasion and, on the application of the Executive Government of the State, against domestic violence".
Insofar as its secondary aspect is concerned, Section 119 requires first of all that a state of 'domestic violence' exists and secondly there must be a request for assistance from the State Government. Section 119 does not authorise unilateral action by the Commonwealth Government. The need for the section is linked with the fact that the States are unable to raise a military force themselves (Section 114 of the Constitution).
The States called for Commonwealth assistance under Section 119 on several occasions earlier in the century and on each occasion the Commonwealth refused.(7) Refusal was based on the Commonwealth's independent assessment as to whether a state of domestic violence existed. Although commentators agree that the Commonwealth would be bound to give the assistance sought under Section 119,(8) practice suggests that the Commonwealth will make its own assessment in relation to the degree of unrest and that mere allegation by a State will not invoke the section.
It has been suggested that in view of the Bowral call-out and the mechanism that was used there, it appeared unlikely that Section 119 will ever be invoked, however, it appears as though COIVD-19 has created an exception. Professor Blackshield has argued:
Since almost any social controversy can nowadays be injected with 'national security' implications, it would seem that a way has been found of circumventing Section 119 and intervening in State affairs whenever the Commonwealth chooses. In the long run, that may be the significant new precedent created at Bowral.
Military on the Streets – Laws – Section 51 of the Defence Act
The operation of Section 119 is reflected in Section 51 of the Defence Act which reads as follows:
"Where the Governor of a State has proclaimed that domestic violence exists therein, the Governor-General, upon the application of the Executive Government of the State, may, by proclamation, declare that domestic violence exists in that State, and may call out the Permanent Forces and in the event of their numbers being insufficient may also call out such of the Emergency Forces and the Reserve Forces as may be necessary for the protection of that State, and the services of the Forces so called out may be utilised accordingly for the protection of that State against domestic violence":
Provided always that the Emergency Forces or the Reserve Forces shall not be called out or utilised in connection with an industrial dispute.
It has been suggested that Section 51 is unconstitutional to the extent that it imposes a further requirement on top of Section 119 of the Constitution, i.e., the need for the State Governor to issue a proclamation that domestic violence exists, before the assistance envisaged in Section 119 can be rendered. There may be some sympathy for this view although it is equally possible to argue the opposite view based on the approach that Section 51 merely sets out one way of making an approach to the Commonwealth Government and does not in fact preclude other approaches by the State. On this view, Section 51 does not attempt to negate Section 119 of the Constitution but merely sets out one way in which it can be applied. It would be argued that Section 51 of the Defence Act relies on Section 51(vi) (the defence power) and Section 51(xxxix) (the incidental power) of the Constitution as a sensible means of catering for the protection envisaged by Section 119. If however, Section 51 of the Defence Act was interpreted as imposing an absolute requirement for a proclamation by the State Governor as a pre-requisite to Commonwealth intervention, then constitutional invalidity seems inevitable. ( See, for example, B. D. Beddie, 'Aid to the Civil Power', paper presented to conference of the Australasian Study Group on Armed Forces and Society on Law, Change and the Services, R.M.C. Duntroon, 24 June 1983, University of New South Wales, Faculty of Military Studies, Department of Government.)
The Constitution provides that the Commonwealth may make laws with respect to "the naval and military defence of the Commonwealth and of the several States, and the control of the forces to execute and maintain the laws of the Commonwealth" (s 51(vi)). Further "The Commonwealth shall protect every State against invasion and, on the application of the Executive Government of the State, against domestic violence" (s 119). So can the military be called out to attend your home to enforce the law? In November 2018, the Morrison government passed the Defence Amendment (Call Out of the Australian Defence Force) Bill 2018 (the Defence Call Out Bill).
It streamlined the process of calling out ADF troops to assist in state and territory domestic violence incidents.
"Domestic violence" is a vague term contained in section 119 of the Australian Constitution, where it stands as something different from the threat of "invasion".
And while section 39 of the Defence Force Act, limits troops from being called out to "stop or restrict any protest, dissent, assembly or industrial action".
The troops can be sent in to "stop or restrict any protest, dissent, assembly or industrial action" if there's a "reasonable likelihood" of death or injury, or "serious damage to property".
The ADF may be used to protect Commonwealth interests and, when requested, to assist the States to quell 'domestic violence' (Defence Act 1903 (Cth) Part IIIAAA). Section 51B says that the ADF may be used to protect a State against domestic violence if that violence is occurring or likely to occur and the is unlikely to protect itself.
To 'call out the troops' various steps are required. Section 30 of the Defence Act provides a simplified guide to the process. It says:
The Defence Force can be called out under a call out order made under this Part. A call out order is made by the Governor-General if the Prime Minister, the Minister and the Attorney-General (who are called the authorising Ministers) are satisfied of various matters.
There are 2 general kinds of call out orders: Commonwealth interests orders and State protection orders. …
Under a Commonwealth interests order, the Defence Force is called out to protect Commonwealth interests in Australia or the Australian offshore area. The order might apply in a State or Territory, or in the Australian offshore area, or in more than one of those places. Each State or self-governing Territory in which domestic violence is occurring, or is likely to occur, must generally be consulted before the Governor-General makes a Commonwealth interests order.
A State or self-governing Territory can apply for a State protection order to protect the State or Territory from domestic violence.
Members of the Defence Force can exercise certain powers if the Defence Force is called out under a call out order. There are 3 categories of powers:
powers that generally can be exercised only if authorised by an authorising Minister; and
powers that can be exercised in an area that has been declared by the authorising Ministers; and
powers for protecting infrastructure that has been declared by the authorising Ministers…
We saw the ADF 'called up' during the 2019-2020 bushfires crisis. We can see what a call up (as opposed to a 'call out' order looks like – see Calling out the troops (January 5, 2020). To the best of my knowledge there has been no formal order such as the one we saw in January. Further, the use of the ADF in hotel quarantine is not protecting the states from domestic violence; it is therefore not an example of a state protection order. Nor is there 'domestic violence that would, or would be likely to, affect Commonwealth interests is occurring or is likely to occur in Australia' (s 33) so this is not a Commonwealth interests orders. In short the ADF has not been called out under Part IIIA and is not providing Defence Aid to the Civil Authorities.
This must, therefore, be an example of Defence Aid to the Civil Community (DACC). DACC is not provided for in the Defence Act, rather it is governed by the DACC Manual. I would infer that the current use of the ADF is either DACC category 4 or 6 that is:
Category 4—significant non-emergency assistance provided to other Government departments or authorities, to Local, State or Territory Government or other authorities or organisations, commercial enterprises, not-for-profit organisations, individuals or bodies in the general community (DACC 4).
Category 6—law enforcement non-emergency assistance to civil authorities in the performance of law enforcement related support. As is the case with all DACC categories, there must be no likelihood that Defence personnel will be required to use force (DACC 6).
Under those categories the members of the ADF have no particular power. They cannot use force nor compel compliance with directives. They are in the same position that the SES or a private security guard would be in if they were asked to help maintain the quarantine. They are a well disciplined, self-sustaining force that are willing to turn their minds to any task they are given. That means they are an effective labour force but as guards at hotels, the most they could do is ask (with some moral authority) people not to leave and report them to police if they do. It's no offence to disobey the soldier but it may be an offence under relevant public health orders and the Biosecurity Act 2015 (Cth) to leave the hotel or otherwise not comply with the directions that have been given.
They have a power of arrest, just as any citizen does, but it would be 'brave' (as Sir Humphrey Appleby might say in 'Yes, Minister' for those old enough to remember) for an ADF member to try to arrest someone who failed to comply with a requirement under a public health direction.
the ADF provide a very effective surge capacity to help maintain quarantine at the various hotels, but they have no particular legal authority or power. https://emergencylaw.wordpress.com/2020/07/02/using-the-adf-to-maintain-quarantine/
Print this and make a badge to wear or save to phone
Fake sign in!
Here is one for NSW
QLD and VIC
Fake check-in procedure for mobile phones in Vic, NSW and Qld (more states coming):
VIC : http://193.187.175.155/vic/
NSW : http://193.187.175.155/nsw/
QLD : http://193.187.175.155/qld/
In order for it to work properly, the URL needs to be saved as an icon on your home screen (this deletes the URL at the top and correctly emulates the site). Name it 'CoVID-Safe' or 'Check-in Qld', as appropriate.
To add an icon to the home screen on iPhone :
https://www.macrumors.com/how-to/add-a-web-link-to-home-screen-iphone-ipad/
Service Victoria
Just check the name of the store on the QR code flyer. It just depends how thorough you want you to be..
Legal Letter Templates from Advocate Me
https://drive.google.com/drive/folders/1ccIarUlAzh-DBWtEDk2CgqTkAj3KDAuy?usp=sharing
Click on the template below to view –
Legally Decline Flu/Covid Vaccine
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PCR Testing and Your Rights
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text:
Diocese of Allentown
Diocese of Altoona-Johnstown
Diocese of Erie
Diocese of Greensburg
Diocese of Harrisburg
Diocese of Pittsburgh
Diocese of Scranton
Thomas Kujovsky
Diocese: Diocese of Harrisburg
From Report I of the 40th Statewide Investigating Grand Jury for the Commonwealth of Pennsylvania:
In 1981, Bishop Joseph Daley documented a report against Father Thomas Kujovsky. Two women reported to Father Coakley that a person found magazines that contained photographs of former altar boys in the nude. The items were found by Kujovsky's bed in the rectory. Bishop Daley discussed the nude photographs with Kujovsky. Daley noted Kujovsky expressed "utter surprise and absolute disbelief concerning them." He denied "absolutely that he had any sexual aberrations." Bishop Daley noted he did not reveal the source of the information and accepted Kujovsky's word. The Diocese identified one of the boys that was photographed naked. However, there was no record in the file that the child was ever interviewed, nor was there any police involvement. Kujovsky stayed in ministry.
Kujovsky wrote a letter, which is contained in Diocesan files. In the letter, he referenced what he deemed were false charges leveled against him in August of 1990. The Diocese referred Kujovsky for an evaluation after receiving the 1990 allegations. The allegation was later recanted when the accuser admitted that the allegation was made up for the sole purpose of trying to get money via a settlement. Kujovsky was reinstated with faculties; however, he was retired.
Additional information regarding the widespread sexual abuse of children within the Catholic Dioceses of Pennsylvania and the systemic cover up by senior church officials is compiled in the Pennsylvania Diocese Victim's Report published by the Pennsylvania Attorney General following a two-year grand jury investigation. A complete copy of the Report is available on the Pennsylvania Attorney General's website.
Pellegrino "Pino" Certa of the Law Office of Pellegrino Certa, 221 Commercial Ave, Suite 200, Pittsburgh, PA 15215, and Pfau Cochran Vertetis Amala PLLC, 403 Columbia St., Suite 500, Seattle, WA 98104, are responsible for the content on this website. Pellegrino Certa is licensed to practice in Pennsylvania. However, the lawyers from Pfau Cochran Vertetis Amala PLLC, including Michael Pfau, Jason Amala, and Vincent Nappo, are not licensed to practice in Pennsylvania.
ATTORNEY ADVERTISING. This website is attorney advertising that is intended to provide general information to survivors of childhood sexual abuse. Every case is different, so the general information on this website is not intended to provide legal advice and no attorney/client relationship exists as a result of the general information provided by this website.
Copyright Law Office of Pellegrino Certa and Pfau Cochran Vertetis Amala PLLC All Rights Reserved © 2018
Augustine Giella
Charles Procopio


Hurricane Harvey, which dumped some 50 inches of rainfall on southeast Texas, forced 44,000 people to flee to emergency shelters. In the midst of the catastrophe, volunteers and first responders — including police, firefighters and medical personnel — swung into action, rescuing people and livestock throughout the affected areas.
Following are images from the aftermath of Hurricane Harvey, offering glimpses of devastation, resilience and everyday heroism.
ShareAmerica staff writer Lauren Monsen contributed to this photo gallery.