Frederick Flatts, former senior civil engineer in the Agriculture Sector Development Unit of the Ministry of Agriculture, on Tuesday testified that he never received payment certificates from Hanniel Madramootoo for works that were done on the Guyana Marketing Corporation (GMC) building.
Flatts made this disclosure during the trial of former GMC General Manager Nizam Hassan and Felicia Madramootoo, the wife of Hanniel, who are accused of conspiring with Hanniel and others to approve payments to Constantine Engineering and Construction Services, although the works were "incompetently and incorrectly" done.
Also charged are Hanniel's brother, Philp Madramootoo, and his friend Nizam Ramkissoon, both Directors of Constantine Engineering and Construction Services Limited, of Trinidad and Tobago.
The charge states that Hanniel, who was the Project Engineer within the Ministry of Agriculture, conspired to commit a misdemeanour of procuring money to be paid by false pretence with intent to defraud, together with the others between October 28, 2010 and April 25, 2012, by continuously approving payments which were made to Constantine Engineering and Construction Services Limited for works that were "incompetently and incorrectly" done with inferior materials to rehabilitate the GMC building at Robb and Alexander streets, Bourda, fully knowing that such works should not have been approved for payments.
Flatts, who is now the Chief Executive Officer of the National Drainage an Irrigation Authority, was employed in 2010 as the Senior Civil Engineer.
He told Chief Magistrate Ann McLennan, who is hearing the trial, that while employed as the civil engineer he was the immediate supervisor for Hanniel, while the director of the unit was Dr. Elizabeth Ramlal.
The court heard that when there was a civil engineering project to be executed by one of the departments of the ministry, then the head of the department would inform Dr Ramlal, who would then ask Flatts to assign an engineer to the project. That engineer, he continued, would be responsible for the designs, formatting the tender documents, and for the contract management after the award by the tender board.
Flatts further stated that the contract management entailed signing on the start date, visiting the site on a regular basis to ensure that the works were being carried out according to contract drawings and specifications, and preparing interim valuations certificates.
The engineer, Flatts noted, was required to recommend payment to him [Flatts], so that he could recommend to the relevant head of department. Flatts added that his recommendation would be accompanied by his signature.
When asked by the prosecutor if he recalled recommending Hanniel to the project at GMC, Flatts stated that he did recall making the recommendation. He added that Hanniel would have done the design on GMC, prepared the tender documents and in the supervision phase prepared the interim documents.
Flatts, noted, however, that no payment certificates were brought to him for approval and recommendation by Hanniel. He stated that the payments were submitted directly to the GMC's department head, Hassan.
Subsequent to Flatts' evidence-in-chief, he was subjected to cross-examination by attorney Glenn Hanoman, who represents Felicia.
It was under cross-examination that Flatts stated that payments are made at interims for works that would have been satisfactorily done. Flatts, however, noted that the contract between GMC and Constantine Engineering was terminated close to the end and that he was unaware of any of the work being satisfactorily completed.
At the end of Hanoman's cross-examination of Flatts, Hassan's attorney also asked questions.
Later, Permanent Secretary in the Ministry of Agriculture George Jervis testified on behalf of the prosecution. He too was subjected to cross-examination by the defendants' attorneys.
The matter was then adjourned.
There are a total of seven witnesses remaining in the matter.


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Lead the launch and management of Humphry Slocombe's first ever food truck!


text:
Johan Zoffany is Born
Today in Masonic History Johan Zoffany is born in 1733.
Johan Zoffany was a German painter.
Zoffany was born Johannes Josephus Zaufallij on March 13th, 1733 in Frankfurt, Germany. In the 1740's he got his first work in the art world when he studied in a sculptors workshop. In 1750 he traveled to Rome where he studied with Agostino Masucci.
In 1760, Zoffany traveled to England. There he got a job with a clockmaker painting small vignettes on to clocks. By 1764 he was enjoying the patronage of the royal family. King George III and Queen Charlotte commissioned him to produce various paintings of informal scenes. This included Queen Charlotte with Her Two Eldest Children, a painting of the Queen and her two oldest children playing around her as she sat at her toilette as the two children played nearby. He also became popular with the Austrian Imperial family and was created a Baron by the Empress Maria Theresa.
In 1769, Zoffany beame a founding member of the new Royal Academy. Sometime after that he lived in Lucknow, India. On his return to England he was shipwrecked with other members of the crew. As the story goes the survivors held a lottery in which the loser, which turned out to be one of the sailors, was eaten. This led to William Dalrymple to descibe Zoffany as "the first and last Royal Academician to have become a cannibal."
Zoffany enjoyed popularity in England with paintings of prominent actors and actresses. This included David Garrick who is believed to be a mason, and one of the most famous actors of the time. He also is credited by some for creating a what is called a "theatrical conversation piece." These would be informal paintings of a group of friends or family portrait.
In the later part of his life, Zoffany created large paintings with huge casts of people. One of the principal examples of this is The Tribuna of the Uffizi. The Tribuna of the Uffizi, not to be confused with the painting, is a room in the Uffizi gallery that is octaganol in shape. In that room paintings were hung on the high walls in the room. The paintings were stacked all the way up the wall. In his painting he moved several other objects into the room and filled the room with individuals making the room feel cluttered.
Zoffany traveled to Europe and India throughout his life. He largely remained in England and passed away there on November 11th, 1810.
Zoffany was a member of The Old King's Lodge No 28, London, England. He joined the lodge in 1763.
Francis Henry Dillon Bell Passes Away
Elmer Austin Benson Passes Away
John Franklin "Home Run" Baker is Born
Charles Samuel Myers is Born

redpajama_set_name: RedPajamaCommonCrawl


A winding and sometimes confusing drive ended in the late afternoon when we arrived in Wadi Musa, the town whose starring attraction, the ancient Nabatean city of Petra, draws day-trippers from Israel and Egypt in addition to those traveling through Jordan. If you have seen Indiana Jones and the Last Crusade, you might recognize the Petra Treasury building as the location of the Holy Grail. Juli and I netflixed it just before we left...sadly it is a very poorly acted movie, which thankfully we had never noticed as kids.
A few times a week Petra is opened for a special night visit, and the evening we arrived it was going on so we joined in. To get to Petra there is a 2.5km walk from Wadi Musa through a narrow canyon called the Siq, which for the evening visit is lined with candles. As it was our first walk down the Siq, the anticipation builds quite nicely until right between two sheer rock faces you catch your first glimpse of the Treasury, also candle-lit for the evening. It seems so out of place and so 'modern' even though it was 'built' (carved into the wall of the canyon) in the 6th century. Once all 200-odd visitors arrive and are seated, cue the Beduoin music and tea, and you have your evening. Fortunately I was equipped with my gorrillapod and camera, and was able to snap a cool night shot of the candle-lit building...but posting it will have to wait (sorry).
Our daytime visit to Petra started early the next morning and lasted until we just could not walk any more. From about 7Am to 4PM, we traipsed around the ancient city, up giant sets of staircases and across boulders, to checkout all the tombs that had been carved into the canyon walls (the Nabateans actually lived in tents much like the Beduoin). We made an early morning ascent to the 'High Place of Sacrifice' which made for some great views. Then in the afternoon we did another similar climb to a tomb called 'The Monastery.' The two climbs combined for over 1,700 steps. The whole experience was very reminiscent of our visit to Machu Picchu - the day starts off with just a few die-hards walking around, then builds as more tour buses roll in, all the while you take in some amazing views and marvel at the architecture that had been created so long ago. And because the scale of the place is massive, you keep on walking until you just can't walk any more. All in all it is an amazing site and a day well-spent, though the heat certainly doesn't help.
In the evening we were fortunate enough to arrange to participate in a cooking class at a local restuarant. We made some baba ganoush, tabbouleh, thyme/cheese pastries, and a main of chicken and rice among other items. We had a small issue when I told the head chef that the chicken and rice was too salty, owing to the four or five giant scoops of salt he threw in - but he insisted it was the tomato paste. We agreed to disagree (in fact other members of his staff and our table agreed), but nonetheless he didn't like me much after that. So we're bringing home some recipes and hopefully we will put them to good use at home!
It is so cool to see you and Juli having so much fun on your vacation!
Too much salt...well of yeah...I see a CANISTER of salt, not a salt shaker!!! Your proof is in the pic:).
I just bought a gorillapod. Awesome. Thanks Tommy.
@Grace - yes that was the canister the chef quite liberally scooped out of, laughing as he did with while even then I started at him with a look saying "that is way too much salt"
@Nextian - darn should have setup an affiliate link and made 5 cents from your purchase!
Cooking class?! Be still my beating heart. Looks fun.


text:
angularjs-acro
==============

This is a very simple game named Acro

Run Tests:
=========

## Unit tests:

Karma config resides in config/karma.conf.js, is not necessary change any config.
To run unit tests you can :

```
./scripts/test.sh
```

if you have your karma bin file in a different location ($BASE_DIR/../node_modules/karma/bin/karma) it's recommend to
create a new .sh file and include it in gitignore file.

As an example of this case you can check scripts/mytest.sh

## E2E tests:

We use Protactor to do E2E test, to run this you'll need your server running and confirm your app port in config/protactor-conf.js

If you run your app with rackup it should use port 9292 as default, protactor is configured to use that port.

To run e2e tests you can use:

```
./scripts/e2e-test.sh
```

if you have your karma bin file in a different location ($BASE_DIR/../node_modules/protractor/bin/protractor) it's recommend to
create a new .sh file and include it in gitignore file.

As an example of this case you can check scripts/my-e2e-test.sh

## Main view:

THis view has some functions defined to call directly. For example, the line when it says about the round Number it calls
a function defined in the controller.
In some cases it can be called directly from the game model object.

redpajama_set_name: RedPajamaGithub


text:
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Les critères de jugement
Past JusticeMakers Competition Judges
2012 JusticeMakers Judicial Panel
2011 JusticeMakers Competition Judges
2010 Asia JusticeMakers Competition Judges
2012 HIV/AIDS JusticeMakers Fellows
2011 JusticeMakers Fellows
2010 Asia JusticeMakers Fellows
2014 Applications
FAQ – English
FAQ – Français
FAQ – Español
5 Concrete Ways You Can Help Us Realize the Promise of JusticeMakers:
Robert Kibaya
2008 JusticeMakers Fellow
Having grown up in a rural region of Uganda, Robert Kibaya has an intimate understanding of the problems facing poor rural communities in his country. He has seen that rural communities receive very little attention as compared to urban areas, and that villagers are underrepresented in most national development programs. Rural areas also lack access to information, and the poor are often marginalized due to their low levels of literacy. Members of rural communities lack basic education of the key issues that affect them.
Because of his personal experiences, Robert has a deep passion for helping and empowering people in rural communities. In 2003, he established a NGO in his district called Kikwanda Rural Communities Development Organization (KIRUCODO), with the aim of empowering villagers through skills development and training. Today, the community members themselves provide the majority of support for all the development programs in Kikwanda. They have learned that helping one another and working together as a team is the best approach for social and economic development.
Along with his experience with rural empowerment, Robert has a background in technology and biological sciences. In 2005, Robert moved to northern Uganda to spearhead the implementation of the ICT 4-Schools and Community project under Mission Harvest Ministries Africa. He also volunteered with the Department of Information and Communication of Disabled Women in Development, served as Coordinator for Community Water and Sanitation Policy monitoring, evaluation and advocacy under Uganda Domestic Sanitation Services, and was a general volunteer for To Love Children.
Robert's commitment to rural empowerment and development has also led him to participate in a number of international training programs, such as a three month Global Educational program in Japan, a training workshop in Information and Communication Infrastructures for Rural areas in Africa under UNIDO Nairobi-Kenya, and a five day training workshop in Accra, Ghana in Information Production with Satellite Receivers organized and sponsored by CTA. Robert also has experience in human rights and criminal justice, stemming from his participation in a seminar on Challenging Impunity of Sexual Violence by A.C.O.R.D, and his work as a penal organizer for the World Conference of Humanitarian Studies.
In Uganda's rural regions, access to justice is almost nonexistent due to the great distance between criminal justice providers and the rural communities. Although many women and children in rural areas suffer hardships like rape, harsh treatment, and property rights abuse, most of these cases are never reported to the police nor presented in court due to lack of awareness about where to report injustices and how to present cases for judicial action. The problem is exacerbated as villagers in rural areas are illiterate and have difficulty understanding complex legal documents and procedures. Moreover, since they are poor, rural community members also face a disadvantage against the rich, who often bribe law enforcement personnel to advance their cases.
Robert is using his $5,000 JusticeMakers Fellowship to establish the Rural Communities Criminal Justice Awareness Project (RCC-JAP). This will be done through the creation of two Community Criminal Justice Monitoring Committees at the village level. Committee members will be trained with basic criminal justice skills and will conduct workshops and awareness campaigns to inform indigent villagers of who to contact if they experience an injustice, and how they can present their cases through legal channels. Robert will also establish an information resource center in his community, Kikwanda, where villagers can access contact information for the nearest legal aid lawyers, police stations, and courts where they can present their cases and gain legal advice. Villagers in need of help will be immediately put in touch with lawyers who can defend his or her rights before or after arrest. Lawyers will also visit the center weekly to assist in solving community members' legal problems. The center will reduce the barriers of great distances and expenses that villagers normally face while seeking access to justice.
International Bridges to Justice


text:
erstestiftung.org –
Voices and Ideas
of Civil Society
Roots and History
Team and Boards
Gateway to CSEE
Kathrin Rhomberg appointed chairwoman of the board of KONTAKT
Download presseaussendung_rhomberg_0214_final_de
pdf	(183.9 KB)
Download presseaussendung_rhomberg_0214_final_en
As chairwoman of the supporting association "Kontakt. The Art Collection of Erste Group and ERSTE Foundation", Kathrin Rhomberg will be responsible for the thematic and organisational focus of the internationally renowned collection. She has been co-opted onto the board by Christine Böhler, director of ERSTE Foundation's Culture programme. Members of the association's board are appointed for a three-year term, which is renewable. Andreas Huber from Erste Group will keep his position as the second board member. The supporting association is made up of the companies and organisations that finance the collection: Banca Comerciala Romana (BCR), Ceská spořitelna, Erste Bank Croatia, Erste Bank Hungary, Erste Group Bank AG, Slovenská sporitel'ňa and, since 2011, ERSTE Foundation.
Kathrin Rhomberg will take charge of the collection's team headed by its long-standing curator, Walter Seidl, and intends to build on the work it has done to date: "It is a rewarding task to have the opportunity to manage an existing collection of such outstanding quality, and also a personal goal of mine to develop the idea of an art collection from a practical point of view and maybe discover completely new approaches and avenues in the interests of art."
Kathrin Rhomberg started exploring Central, Eastern and Southern European art at an early age and curated numerous exhibitions focussing on this particular theme. She is therefore more than familiar with the artists represented in the collection and has collaborated with many of them in joint projects over the last 20 years.
From 1990 to 2001 Kathrin Rhomberg was curator and director of the exhibition office at Vienna Secession. Together with Francesco Bonami, Ole Bouman and Maria Hlavajova, she curated Manifesta 3, the European Biennial of Contemporary Art, in Ljubljana in 2000. In 2001 she founded the international tranzit project for Erste Bank with Maria Hlavajova, an initiative to promote art projects in Central Europe that was later taken over by ERSTE Foundation. In 2002 she moved on to the Kölnischer Kunstverein, where she took on the role of managing director until 2007. In Cologne she was also in charge of the multi-annual international exhibition and research project Projekt Migration, which she organised together with Marion von Osten. In 2010 she curated the 6th Berlin Biennale.
Here is a selection of the international exhibitions of modern and contemporary art curated by Kathrin Rhomberg over the last few years: Sanja Iveković. General Alert. Works 1974-2007 (with Nataša Ilić), Fundacio Antoni Tapies, Barcelona, 2007; Ion Grigorescu. In the Body of the Victim 1969-2008, Museum of Modern Art, Warsaw, 2009; Roman Ondák – Loop, Slovakian and Czech pavilions, 53rd Venice Biennale, 2009; Christoph Schlingensief. Fear of the Core of Things, BAK, basis voor aktuele kunst, Utrecht, 2012 and Galerija Nova, Zagreb, 2012; Das Bauhaus in Kalkutta. Eine Begegnung kosmopolitischer Avantgarden (with Regina Bittner and Partha Mitter), Bauhaus, Dessau, 2013; Petrit Halilaj, Kosovo pavilion, 55th Venice Biennale, 2013.
For questions, please contact:
ERSTE Foundation, Communications: Maribel Königer
Tel. +43 50100 15453, E-mail: maribel.koeniger@erstestiftung.org
Kontakt. The Art Collection of Erste Group and ERSTE Foundation
Founded in 2004, Kontakt focuses on conceptual tendencies in the field of contemporary art in Central, Eastern and South-Eastern Europe since the late 1950s. The collection currently comprises around 720 works by over 90 artists from 14 different countries. It continuously develops exhibition projects with international museums, such as with MUMOK in 2006 or with the Centre Pompidou in 2010. To date, loans from the collection have been on display in around 100 exhibitions across the globe, such as documenta XII or São Paolo Biennale 2012.
Copyright ERSTE Foundation, Am Belvedere 1, 1100 Vienna, Austria • office@erstestiftung.org • Imprint | Privacy | Copyright
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text:
Home World News Inside Africa SA Tourism launches Mahatma Gandhi Attractions
SA Tourism launches Mahatma Gandhi Attractions
South African Tourism announces the launch of a Ghandi Inspired Tourist Attractions that identifies 13 places that were seminal in Mohandas Karamchand Gandhi?s journey in South Africa.
Identifying these places and including them on the Gandhi Inspired Tourist Attractions enables the global travel trade to package yet another fascinating aspect of South African history and culture. It makes the Gandhi sites accessible to people from all over the world who want to come and walk in his footsteps, and experience Gandhi?s South Africa.
Mahatma Gandhi inspired movements for civil rights and freedom across the world. He led India to independence from colonial British rule in 1947. He spent the formative years of his life in South Africa, having come to this country in 1893 at the age of 24, and leaving 21 years later in 1914. Central to his immense contribution to human rights was his Satyagraha movement of passive resistance whose enduring impact continues to shape the world today and whose principles he developed whilst living in South Africa.
The Gandhi Inspired Tourist Attractions was launched in Orchards, Johannesburg on October 16, 2014. The launch was attended by Indian Acting High Commissioner to South Africa, Mr T Armstrong Changsan; Acting Director: Arts, Culture and Heritage, City of Johannesburg and author of Gandhi's Johannesburg: Birthplace of Satyagraha, Mr Eric Itzkin; and South African Tourism Chief Executive Officer, Mr Thulani Nzima.
South African Tourism?s Gandhi webpage also be launched on October 16, provides a comprehensive list of Gandhi-related sites across the country, information on them, and best ways for the global travel trade to package these itinerary highlights for tourists who seek to explore South Africa?s rich cultural heritage and history. It also tells the life story of this remarkable statesman, family man, politician and human being.
Satyagraha house
Gandhi?s granddaughter, Ms Ela Gandhi says: ?South Africa transformed Gandhi?s life. It can transform your life too. Many tours of South Africa show the beauty of this country. But by walking in the footsteps of Gandhi, you do not only experience the beauty of this land, you experience and understand the real meaning of love. I would say this is the most important tour in anybody?s life. People come to the Gandhi sites for inspiration, and to hear the stories about peace, love and unity that remain as deeply relevant all over the world today as they were when he walked on earth.?
South African Tourism Chief Executive Officer, Mr Thulani Nzima says: ?We extend a sincere and warm invitation to tourists from across the world to come and experience the South Africa that shaped and influenced Gandhi. The Gandhi Inspired Tourist Attractions makes Mahatma?s South Africa accessible to people who want to understand how this country shaped his conscience, his service to humanity and his great contribution to world history.
?We encourage the global travel trade and tour operators to visit the website and include Gandhi Inspired Tourist Attractions in their itinerary planning. This will greatly enhance tourists? enjoyment of present-day South Africa through an understanding of this land?s fascinating history.?
Old-court-house-museum
SA Tourism
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text:
Last Light by C.J. Lyons – Review
Posted by janetemson on August 2, 2016
Published by Canelo
Publication date – 3 May 2016
"A brutally murdered family… a wronged man in prison
From bestselling author CJ Lyons comes a new, standalone Lucy Guardino series. For fans of Lisa Gardner, Angela Marsons and Helen H. Durrant
"Everything a great thriller should be–action packed, authentic, and intense." ~#1 New York Times bestselling author Lee Child
1987: Lily Martin is horrifically murdered along with her young child in Texas.
Today: Life should be easy after leaving the FBI – but not if you're detective Lucy Guardino. Lucy has always seen herself as a normal mum who happened to have a job chasing the worst of the worst. But after a violent predator targets her family and she's injured, Lucy sacrifices her career at the Bureau.
She joins the Beacon Group, a firm that specializes in cold cases and brings justice to forgotten victims. Lucy fears she's traded the elite for shepherding a team of amateurs.
Her fears appear justified when she's partnered with TK O'Connor, an army veteran struggling with her transition to ordinary life. They are sent to rural Texas to investigate a case that's already been closed with the killers behind bars for twenty-nine years.
But who really killed Lily Martin and her infant daughter? Why was an entire family targeted for annihilation? What price will Lucy pay when she fights to expose a truth people will kill to keep buried?
Last Light is the start of a Lucy Guardino series which can be read on it's own. If you enjoy captivating suspense, intelligent storytelling, strong and vulnerable characters, and a freight-train pace, then you'll love this adrenaline rush of a heart-pounding thriller."
Lucy and her team are asked to look into the case of Michael Manning, who along with his brother Dicky, were sentenced to life in prison for the deaths of Lily Martin and her family. Although both admitted to the murders, questions have been raised about the validity of the confessions. Did they really commit those murders 29 years ago? If not why did they admit that they did, and who is the real killer?
Last Light is the first book in the Beacon Falls series but is the seventh book to feature Lucy Guardino. The books can be read in any order and Last Light was my introduction to Lucy.
It had a lovely (in my opinion) closed town, claustrophobic feel to the novel, in part because of the setting (a small town in Texas), and also because the pool of characters involved in the story was small. There was little narrative that included extras (locals or people to fill up the locations but who had no involvement in the story for example), that gave the setting an almost ghost town like feel. The fact that the story centred on a cold case, which of themselves lend to secrets being guarded and the past being protected, also added to the sense of isolation that Lucy, TK and David encounter.
The characters all of the potential to have an interesting backstory and to contribute different aspects to the series. In this book the story focuses mainly on Lucy, TK and David, each of which bring a different skills set and perspective to the case. TJ is prickly, trusts no one and automatically thinks that the worst will happen, perhaps because of experience, which is hinted at throughout the novel. David too has his own troubles to bear. Involved in a terrible accident whilst overseas, he suffered a brain injury that leaves him unable to express emotion verbally but leaves him more attuned to the emotions and non verbal communication of others. This case also has a personal connection for him which could colour his judgement. Lucy is also suffering the after effects of a vicious mauling that has left her with severe damage to her leg, and led to her having to leave her beloved role in the FBI and accept a civilian job with the Beacon Group. This shift from law enforcement to civilian is the aspect that Lucy most struggles with, and the case in Last Light sees her take the first steps in adjusting to this new role.
I did reach one stage of the book where I felt it was perhaps becoming a bit too predictable and because I was getting the urge to speed read I contemplated stopping reading. There were also some aspects that seemed to be skimmed over and would have possibly benefitted from going into in more depth. However, I didn't and continued to read at normal pace and what I read was an entertaining crime novel. The mystery aspect of the story itself was engaging. Some strands I anticipated before the reveal, the others adding layers to the story to cement suspicions raised throughout.
Last Light is an entertaining and enjoyable thriller and is an good opening to a new crime series with an interesting premise. I am looking forward to reading more in the Beacon Falls series.
My thanks to the publishers for my review copy.
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cleopatralovesbooks says:
Great review Janet – I love the premise
Thanks 🙂 It's an entertaining read. I'll be adding the next one in the series to the TBR


My father moved to Arizona several years ago when my mother was dying of cancer, so that she could be near my oldest sister. My mom is gone, but because of his health and finances, my dad is still in Arizona. The trailer park in which he lives is not an English speaking cultural center. Living alone, except for the prescription drugs in the trailer with him, he is at risk.
Dad is former law enforcement, and still thinks there isn't a thug or punk he can't take down. That would be true if all thugs and punks were over 70, and in poor health, too. They're not.
He does not own a gun. He sold his duty weapon and his backup gun years ago to buy mom's medicines. He can't afford one, so I offered to send him one. Surprisingly, he agreed. Looks like wisdom isn't wasted on the youth after all.
I was able to tell him that Arizona conforms to the US Constitution. He only needed the protection of the 2nd Amendment. He could own, bear, and even bear concealed without the State's permission. As a citizen of our great Republic, his right to keep and bear arms is constitutionally protected.
As I recently re-read the US Constitution, I tarried over the 2nd amendment.
Unfortunately, there are only 4 states in which this is true. In Wyoming, Arizona, Vermont, and Alaska, you don't need a plastic card from the State to keep and bear arms. In Montana you can carry on the constitution if you are outside of city limits. In Texas you can carry a handgun in your car without State permission.
Here in my home state of Ohio, firearm ownership and open carry of handguns is protected by both the State and US Constitution. But open carry of long guns is not, and you'll need State permission to carry that handgun concealed.
It's time for a nationwide recognition of the right of the people to keep and bear arms WITHOUT INFRINGEMENT. It's time to elect politicians who keep their promise to "Uphold and defend the Constitution".


This Rustic Grapevine Wreath has Assorted Blue and Tan Pip Berries with your choice of Wonderful Scented Oils.
Delivery took much longer than I expected but the final product is lovely. Will definitely be a repeat customer. Seller responds quickly to messages. Thank you!


text:
Phyllanthus marojejiensis är en emblikaväxtart som först beskrevs av Jacques Désiré Leandri, och fick sitt nu gällande namn av Petra Hoffm. och Mcpherson. Phyllanthus marojejiensis ingår i släktet Phyllanthus och familjen emblikaväxter. Inga underarter finns listade i Catalogue of Life.

Källor

Emblikaväxter
marojejiensis

redpajama_set_name: RedPajamaWikipedia


I'm Jeff Kenney and I served in the U.S. Marine Corps and the U.S. Navy in the late 80's, early 90's. I worked in Law Enforcement as a Deputy Sheriff for 6 years. I transitioned to the Private Security industry and did that for many years.
I have settled down in Canyon Lake, Texas and I am now running my own garage flooring and storage solutions business in Austin and the surrounding areas.
When I'm not helping people create their dream garage, I enjoy running, the outdoors, the lake and spending time with my beautiful daughter Delanie and our two rescued Blue Heeler dogs.
We look forward to serving you and giving you the garage of your dreams.
I've always gotten several estimates for jobs to be done, but I was so confident with Jeff's knowledge and professionalism I hired his company to do the flooring in my garage. The crew was courteous and on time. I could not be happier with the results. I would have purchased his cabinets for my garage, but I was looking for a custom color. So far I've cleaned the floor a few times, it was extremely easy and looks brand new. I am so proud of how my garage looks now! He also has the best warranty around.
Jeff's Austin franchise is Top-Rated on HomeAdvisor. To check out the reviews on his HomeAdvisor page CLICK HERE.
We have great pride in helping our customers achieve their dream space. We do more than just garages!


text:
Q: fit_generator() in keras model def Generate():
i = 0

while 1:
    i = i%int(Numb/batch_size)
    my_input_batch = my_input[i*batch_size : (i+1)*batch_size]
    my_output_batch = my_output[i*batch_size : (i+1)*batch_size]
    encoder_input_data = np.array(np.zeros((batch_size, max_encoder_text_length, num_dictonary),dtype='float32'))
    decoder_input_data = np.array(np.zeros((batch_size, max_decoder_text_length, num_dictonary),dtype='float32'))
    decoder_target_data = np.array(np.zeros((batch_size, max_decoder_text_length, num_dictonary),dtype='float32'))

    for i, (text_input, text_output) in enumerate(zip(my_input_batch, my_output_batch)):
        for t, word in enumerate(my_input_batch):
            encoder_input_data[i, t, word] = 1.
        for t, word in enumerate(my_output_batch):
            decoder_input_data[i, t, word] = 1.
            if t > 0:
                decoder_target_data[i, t - 1, word] = 1.
    i = i + 1
    yield ({encoder_input_data, decoder_input_data}, {decoder_target_data})

I would like to train my model with fit_generator() in Keras. But when I start train I get mistakes:
File "test.py", line 146, in Generate yield ({encoder_input_data, decoder_input_data}, {decoder_target_data})
TypeError: unhashable type: 'numpy.ndarray'

How I can solve this problem? What I do wrong?

A: This particular statement {encoder_input_data, decoder_input_data}, {decoder_target_data} is creating a set out of numpy array. That operation is not possible.
May be you would like to change that statement to
yield ((encoder_input_data, decoder_input_data), (decoder_target_data))

redpajama_set_name: RedPajamaStackExchange


Q: What wheel sizes and offsets do I need?
A: Generally speaking, there are a LOT of different combinations that people are running on their Z or G.
Let's get the basics out of the way first: You need a lug pattern of 5x114.3, width between 8 and 11 inches, and diameter of 17", 18", 19", or 20".
Here are some of the more popular wheel and tire sizes (for good reason) that people put on their Z's. There is no "RIGHT" answer but there is a limit to how big or small you can go.
From this, you get the idea of what is required to go with smaller wheels like 17's, (typically lighter, faster acceleration), or bigger wheels like 20's (bigger, heavier, usually makes you feel slower).
Certain combinations of LOW OFFSET and/or WIDE WHEELS will require what is known as "fender rolling" or "fender cutting".
If you are not familiar with the term "fender rolling", here is a quick but useful lesson you can learn in a couple of minutes: Go outside to wherever your Z is parked. Run your fingers along the inside edge of a REAR fender just above your tires. You will feel a sharp edge and a flap of metal sticking inward towards the car. Now, go up to the FRONT fender, and feel the inside of the fender again. You should notice that the flap of metal has been "rolled" upwards on the front fenders. This is exactly what fender rolling is all about. The rear fenders will need to be rolled to make room for wide wheels or low offsets, or else your tires may rub on the metal when you take hard corners or hit bumps. Any experienced wheel/tire shop should know how to roll a fender. If you go to a shop that does not seem like they know what they're doing, get out of there.
I'm running the XT-006Rs 18x9.5+11 front and 18x11+10 rear. All I had to do to make them fit are roll and very slightly pull the rear fenders. Oh tires are Nitto NT555 G2 245/40 front and 275/35 rear. No rubbing or anything. Also she's on OEM suspension with Eibach Sportline springs at 3/4" drop.


Jacob's ladder is a sort of scaffolding. But scaffolding takes many forms and serves many purposes, and this ladder seems the strangest of all kinds of scaffolding, because by means of it God appears – whether standing in his transcendence at the top of it, as source of the descent and goal of the ascent; or standing with Jacob at the foot of it, identifying with him in his earthly position (the text suggests both these first two possibilities); or with the angels who are on this scaffolding, in the unfolding movement of communication between things heavenly and things earthly. Christians may find themselves wondering whether God is present in this event in all three ways.
In this response to the 'Tent of Meeting' essay and its scriptural texts, I want to play with this idea of scaffolding in the service of an appreciation of what Scriptural Reasoning does. In a way that is itself typical of Scriptural Reasoning, this will involve paying closely-related attention to more than one thing. First, it will involve paying attention to scriptural texts themselves, both in their plain sense meanings and in the possibilities they open up for other seemingly latent meanings to emerge - perhaps through their being subject to 'deep' reading by individuals and communities, perhaps through their encounter with new situations over time that affect what they are able to 'say'. Such encounters often extend rather than reduce a scriptural text's capacity to speak, even when its author could not have envisaged the future circumstances that would have such effects on it (and cause it to effect so much). Second, in developing its ideas this essay will pay attention to commentary on scriptural texts (the way interpretation of these texts has developed through traditions and over time), including in this context the way the New Testament comments on Israel's biblical texts, following many of the patterns in the way those texts comment on and rework each other. And third, this essay will pay attention to aspects of the humanly-inhabited world, particularly that world's present strengths and weaknesses. This is the world in which the reading of scriptural texts takes place and to which such reading ought properly to refer itself if it is true to Scripture's own injunctions and invitations. There is, you might say, room for ethnography in Scriptural Reasoning: SR describes the world in and as it describes the text, and finds each a stimulus and an aid to the other.
This response has begun, then, with a scriptural text itself: Genesis 28. As it progresses, it will also pay attention to the commentary on this text represented by the 'Tent of Meeting' essay; and later on it will look at New Testament commentary as well, in the early part of John's Gospel (itself, for Christians, a scriptural text). Towards the end, it will pay attention to a specific feature of a specific university setting, a Cambridge college, to see what part Scripture plays there, and what analogies that might have with the project of 'repair' that Scriptural Reasoning undertakes by its construction of a tent of meeting - a tent where sacred texts are read reverently and in the company of other worshipping scholars/scholarly worshippers.
Any medieval cathedral would have sported a good deal of scaffolding at any particular time in its life. In practical terms, this was because cathedrals took a long time to build – and the many variations in architectural style of a particular cathedral reflect the fact of its growth through different epochs, shaped by different minds and hands. But the scaffolding-clad character of these Christian buildings also represented something almost principled. They were not to be allowed to be so immodest as to claim adequacy or completion. Even if they could have been conceived in their totality as single diagrammatic schemes (the work of a single controlling mind) which were then transferred from paper to stone and mortar, they were not allowed by history and by the communities that sponsored them to be so. Even as they ascended vertically towards the heavens in pinnacles, towers and spires, they witnessed to a horizontal trajectory – a slow, laborious and revisable exploration in time of what it means to know, relate to and glorify God in the things of the world. It was always more likely to be imperial architecture (right through to the modern period) that would tend to be more relentlessly 'monological'; more concerned to deny its provisionality and to express single unified concepts in its forms.
Scaffolding is also (as I have argued elsewhere) a feature of other human explorations of meaning and value. The 'scaffold' of the Elizabethan stage was set up so that characters and their actions could be judged against the experiences, the convictions and the hopes of the social world that came to watch them there. This is still true of the theatre. Horizons of meaning are described, and then tested. Are they friendly to human endeavours? Are they adequate to human aspirations? Do they permit flourishing, or instead render the struggles of the figures who act within their compass merely absurd? Normally, theatrical scaffolding is also temporary, and therefore a better witness to the temporality of drama's explorations of meaning. Such scaffolding, like that of the cathedrals, witnesses to the unfinalisable task of embodying the truth; it is a physical reminder of the fact that there is no definitive production of any play, and that new situations will require new interpretations, new performers.
A last example: scaffolding is a good metaphor (and sometimes a literal necessity) for the staging of scientific experiments. 'Laboratory conditions' are a sort of paradigm of modern scientific method. For many scientists they represent an ideal: the empirical testing of objects in a controlled environment. But the scaffolding generated for this purpose, properly interpreted, is invested with human intentionality, and therefore with desires, ambitions, presumptions. The rationale may be expressed as disinterested enquiry, the search for 'truth for its own sake'. But this is actually interested enquiry. How else could we explain the doing of this experiment rather than another? How else can we explain the enthusiasm (and funding) for certain areas of science at certain times as compared with others? In truth, the scaffolding of the scientist is a social product just as much as the scaffolding of the playwright, and this makes it highly time and context-specific.
All this being granted, let us return to Jacob and to our first question: what peculiar sort of scaffolding is this dream-ladder3 by which the divine appears? It is a question deeply relevant to a consideration of the 'tent of meeting', with its hope that God's light can shine in a new sort of provisional and mobile construction, and its intuition that what many modern institutions and practices need for their healing is an abandonment of their claims to timeless adequacy, and a recovery of a more explicit relation to questions of the human good (which is a good necessarily implicated in the good of the social and natural order) and to questions of historical development (the specific shaping stories that constitute human memories, describe their present possibilities, and generate their ultimate hopes). To put it in a more summary way (following David Ford), what many modern institutions and practices need is wisdom. The kinds of scaffolding I have been discussing so far are embodiments of the quest for wisdom – precarious, context-specific and open to revision. The 'tent of meeting' is a structure with the same qualities.
What Jacob's ladder has in common with these other types of scaffolding, is that it is both 'vertical' and 'horizontal' at once. It reaches between earth and heaven only because it is the product of a past and the promise of a future. In its horizontal dimension (as a construction in time) it has its 'foot' in a decidedly unprepossessing past: the past of Jacob. Jacob would not be where he is, in the middle of a wilderness, in the middle of the night, with his head on a stone, if he had not been the betrayer of his brother, the thief of entitlements not his, and the deceiver of his father. He is on the run. This morally ambiguous experience is a point from which certain actions, testings, experimentations, will follow. At the 'head' of the ladder is a promise of astonishing dimensions: the future of Israel. This is not yet here; this is yet to come. Indeed, until the eschaton, it may remain permanently under construction. Just in the terms of Jacob's life, the approach towards this future will involve a lot more mistakes, re-evaluations, concessions, wrestlings, ruptures and reconciliations – all this before Jacob even receives the new name that goes with the promise. But there is the giving of that name, and a growth in wisdom which opens new possibilities in time for those who subsequently inhabit the story.
In sum, this 'laddering' or 'scaffolding' forward through time connects past and future, memory and hope, just as much as the dream-ladder it gives rise to connects earth and heaven, and this means that the story in Genesis has succeeded in displaying a third sort of connection, the connection between history and the God-relation. History is connected with the divine light's appearing – it is even the vehicle of it. It is not that the scaffolding we cobble together in time on the basis of our experiences and practices and ideas is in itself able to compel the divine light's appearing. This is the crucial feature of the scaffolding of Jacob's dream-ladder: it is not just thrown up from earth – fragile, requiring that we tread upon it carefully, and maybe going nowhere – it is simultaneously suspended from heaven. It is met by a free divine descent. But if this is true of Jacob's ladder, then perhaps it can be true of other of our forms of scaffolding, by God's free grace. Perhaps it has in the past been true of our labours of religious, artistic, scientific construction, and perhaps it can be true again despite the impurity of our starting-points as builders (which is another way of saying, the 'embroiled' character of our creaturely history – our sin). For God does not come to us otherwise than as creatures who are temporal, social, rational and finite. To put this another way, he always uses scaffolding, though not all scaffolding is graced in this way just because someone put it up. Some kinds of scaffolding are better than others for their assigned task. The 'tent' offers itself as a better form of scaffolding than some others – one of 'religious study, academic inquiry, and community-formation'. And the people who have 'dreamed it up' pray that the gracious gift of God's light will be manifest by means of it.
40 One of the two which heard John [the Baptist] speak, and followed [Jesus], was Andrew, Simon Peter's brother.
There is of course more 'scriptural reasoning' going on in this passage than simply an interpretation of Genesis 28. To take just one other example: as Diana Lipton has pointed out, John's text picks up Zecharaiah's references to the eschatological meeting of each person with his neighbour under the vine and the fig tree.5 Nathanael is under his fig tree when Jesus mysteriously 'sees' him. This can be read as a sign of eschatological fulfillment, a fulfillment concentrated in Jesus' very person.
But it is with Genesis 28 that the chapter comes to a climax. In the title by which Jesus so often designates himself in John's Gospel ('Son of Man'), he claims that he himself is a new ladder on whom the angels will ascend and descend. In him, there is a link, a wonderful exchange, between earth and heaven. He is not Jacob dreaming the ladder (Jacob's place is occupied by the new visionaries, and in particular that otherwise rather obscure disciple Nathanael). Rather, he is the ladder itself. What can this mean? In my terms, it suggests that Christ's person is a sort of scaffolding. The legibility of God is demonstrated in a complex, 'embroiled' unfolding of events – and this despite the unprepossessing place of Jesus' origins ('can anything good come out of Nazareth?'; Jacob, we recall, also found the ladder in an apparently unprepossessing place6). This is at the heart of the theology of the Incarnation for Christians. Christ adopts, enters into and accompanies time, space and matter – as well as language, a human family, his specifically Jewish religious tradition, and a complex political situation in an occupied country - and all of these are used for the exposition of God's life and God's ways. Christ is scaffolding in which heaven comes to earth respecting creaturely temporality, social life, reason and finitude,7 and earth thereby discovers what it is to be related to heaven.
In sharing these features, Christ has much in common with the sorts of scaffolding that I outlined in the previous section. But given that all those kinds of scaffolding represent quests for wisdom, to call Christ Jacob's ladder is really to say that Christ in his person is like a framework for the disclosure of wisdom. And, of course, wisdom is a New Testament name for Christ. For Christians, Christ is not just any scaffolding; like Jacob's ladder (and unlike some ladders) he is scaffolding graced in such a way that the divine light appears there ('in Him was light, and the light was the life of men' (John 1:4)). He is scaffolding for the disclosure of a particular kind of truth, the deepest truth (which is a truth of salvation, not just of scholarship). As wisdom, part of the saving truth he discloses is the proper relationship between knowledge and the fear and love of God, which entails love of others too. By shaping the scaffolding of his own historical person, his own life lived through from beginning to end, to convey this deepest truth, Jesus relativises the virtues both of ahistorical reasonings and (their close relatives) of reasonings not orientated to relationship with God and with others. The truth that he is, as Logos, is a truth that is a time-taking being-with the world in love.
In Genesis, the stone is associated very closely with the ladder – it becomes holy by association with the ladder. Jacob anoints the stone,8 and it is thenceforth the marker of a holy place – a place to which Jacob himself returns,9 and which Israel will continue to revere. In John, as we have seen, Peter is 'set up' as the stone on which, it is promised, the Church (Christ's Body) will be established – the scaffolding of Christ's continuing presence in the world after his ascension.10 By association with Christ the ladder, this stone will be holy too, as the stone at Bethel was by association with its ladder. It hardly needs to be said that like the foot of Jacob's ladder (both in its vertical and in its horizontal aspects) this basis is an unprepossessing one. Peter will fail often, and betray his new name and the promise attached to it. But, as we learn from Genesis, imperfect beginnings need not prevent God's approach.
Peter stands for the incorporation of human activity into the disclosure of divine wisdom. He is allowed to contribute – room is made for him to do so. He may also remind Christians, through the way John 1 thinks out of Genesis 28, that this 'room to contribute' was also a feature of Jacob's initial, quite simple action of placing the stone as a pillow. That action became part of the 'construction' of the ladder.
But the schematism developed in the 'Tent of Meeting' helps us to see that, whatever came afterwards, Jacob's action in itself was not the building of a Temple, and Peter is not the monolithic cornerstone of a timeless edifice. Jacob's action was something more modest than Temple-construction – this is so even though some traditions evoke associations between his setting up of the stone and the building of the future Temple.11 The same holds for Peter. His identification (as stone) with the ladder whose weight he bears as an apostle of Christ – though it involves a genuine contribution on his part – need not lead to an idealisation of his function. His rock- like role need not be used as the excuse for the dismissal of the idea of church-as- scaffolding. He is one among many collaborators. In the Gospel accounts he is often as much a hindrance as a help to Jesus's work. He himself is constantly required to revise his judgements in the light of new experiences and conversations. It makes sense, in Gospel terms, to think of Peter in relation to a scaffolding-clad construction site, not a pristine architectonic idea.
A fully-fledged Temple scheme risks obscuring the fact that the constructions of humans have the provisionality of scaffolding – and they cannot demand the divine light's appearing. A fully-fledged Temple scheme might not honour the fact that the truth of God takes up its abode ('tents' itself12), in unprepossessing places and in the movement of time. God's truth is a truth that is a being-with the world in love. It might, therefore, be harder to see than a Temple, and it might be rather flimsier. It is interesting how John's Gospel shows itself far more concerned with ladders and suffering bodies than with great stones in the movement through chapters one and two of his Gospel.13 Christians have not always learnt this wisdom very well.
We turn now to another kind of construction with aspirations to be wise, to see what analogies there might be with SR's tent.
In this section, I want to look at a specific human institution where study goes on and is related to the demands of a wider world: the College in the University of Cambridge where I work and spend much of my daily life.
The incentive to do this is generated out of the 'Tent of Meeting' essay, and out of Scriptural Reasoning more generally, because of the way that SR explicitly calls the activity of the intellect and the conversation of scholars back to questions of human flourishing. SR challenges knowledge to rise to the level of wisdom. Wisdom is tested by more than whether it provides correct answers to factual questions; it is tested by whether it makes for good, fosters peace, enhances life. SR explicitly concerns itself with the health of the contemporary human world and especially the institutions which ought to to be serving it by articulating meaning for it (places of higher education among them). It expresses deep concern for what it sees as unhealthy aspects of that world, and sharply criticises the institutional and intellectual failures that contribute to the malaise (if not the crisis) that humans in the 21st century find themselves facing in a whole range of inter-connected areas (environmental, geo- political, economic, and so on). It makes a link between reasoning (as a practice or set of practices) and the embrace and healing of pain (as a task).
That this linkage should sound so surprising to us at first is a sign of the trouble we are in. My College recently went through the process of revising and updating its admissions prospectus, and many of us were disturbed by an early draft that began with these words (or something like them): 'Studying here at Peterhouse is an unparalleled opportunity to realise your full potential and to go on to make your mark in the world'. The kind of formation in intellectual community which an institution of higher education aims to offer was presented here largely in terms of self-fulfillment and conquest, or the attainment of personal glory. There was not a trace (in this early draft at any rate; we changed the second one) of the idea that intellectual development might lead to forms of service and collective renewal for wider society. Or, to put it another way, that reasoning might be related to love.
There is not space here for a full-scale analysis of my College's history, its structures, its finances, and its place in the work of the University more generally – nor of the way that political pressures and the demands of delivering higher education in a contemporary British context impact on its life. Rather, what follows is intended to function evocatively, highlighting especially aspects of the founding narratives that have fed the College's ethos and self-understanding, and that could potentially still inform its future. For even this evocation to work, however, it is important for a reader to know some basics; that Peterhouse is made up of few hundred people (undergraduates, post-graduates and Fellows) who live and work in the College, and through the College study in the wider University as well, in its various faculties and departments. So the College community is a community of people working in a whole range of different academic disciplines, but sharing much of their daily routine with each other, and coming into frequent personal contact.
It is the oldest of the Cambridge colleges, founded (like almost all of the early colleges) as a religious community. It was founded in 1284 by a bishop and inhabited by monks. When the first scholars assembled here, it was pretty much the middle of nowhere. The terrain was unprepossessing marshland ('fens') - much of it under water. It was perhaps a sort of Fenland equivalent of the 'wilderness' where Jacob decided to stop and sleep. And as the College's name suggests, it was dedicated to St Peter - the Stone. So we can enjoy here a kind of analogy to the story of Jacob's ladder and the New Testament commentary on it. The College was founded in a wilderness; and it was founded on a 'stone'. Moreover, it was set up to be a place where study served the understanding and love of God. It was a religious construction. It was a place where, it was hoped, wisdom would be found, fostered, and passed on. It was a place of enquiry into beauty, goodness and truth. To return to the imagery we began with, it was a sort of scaffolding.
The monks who founded the College, and other communities like it, enjoyed building. The sort of scaffolding they put up as they experimented with this new form of community drew on wise patterns of experience learned elsewhere. They built gardens, and wine cellars, and communal places to eat and to meet. All of those still exist over 700 years later. And at the middle of the College stands a Chapel. Like the other buildings, the scholar-monks' place of worship was made from stone and wood; but this was a construction of a physical kind that facilitated construction of a spiritual kind – what might be called the building of God's dwelling place in the hearts of individual people and in the heart of the community. In the Chapel, the studying community came to hear Scripture read day by day, and to celebrate the revealed presence of the Lord. It had its eyes directed beyond its own achievements, and the work of getting and keeping knowledge for its own sake. The wider apparatus of the institution was at every point related to the practice of worship and attentiveness to God. The scaffolding put up by the college-builders incorporated spaces which were not filled by the flurry of human activity, but by waiting for and listening to God.
Of course it must be admitted that this is a picture that has been idealised a little. And of course it must be admitted that Cambridge colleges, then as now, are morally ambigous places beset by failures of vision. Nevertheless, though idealised, the preceding description is probably a fair impression of the 'imaginal space' that inspired college-builders.
Now, in 2004, Peterhouse is part of a large, modern, wealthy University, far from immune to the critique of the modern university that is set out in the 'Tent of Meeting' essay. In David Ford's words, speaking about Cambridge's situation: 'The explosion of knowledge and publication in all fields, and the development of new disciplines and subdisciplines, has not been matched by their interrelation'.14 It can be accused of serving values that might once have been considered alien to the free pursuit of truth (sometimes brutal economic values and priorities, for example), and thus of instrumentalizing its knowledge and handling it like a market commodity.
But more might be hoped for even than this description of collegiality explicitly allows. An even fuller measure of wisdom might come to those of us working in institutions of higher education if the disciplined setting aside of preoccupations with our various activites of making and doing (the 'work of our hands') led to a deep and regular attentiveness to the one who is the condition of our doing anything at all. By this discipline it could be acknowledged without self-abasement that we only do a little bit of the construction of the scaffolding on which wisdom appears – perhaps just move a stone a little way. By this discipline we are helped not to make the mistake of worshipping the work of our own hands. To put it in a more traditionally theological way: the answer to the very present danger we face of falling into idolatry is the true recognition of God. A college or a university is as prone as any other human institution (perhaps more) to regard itself as an end in itself. It needs reminding – and this reminder will come through attentiveness to God's self- disclosure - that it is scaffolding, not a Temple to its own finality.
The analogy between SR and colleges is only partial of course. But the complex interrelation that can be seen in a Cambridge college between academic study, community formation, concern for social 'virtue' (and social joy!), and (in many cases) religious practice is an interrelation that has significant parallels with SR's own vision. The college is constantly being challenged by its past (and in many cases the presence of a place of worship in its midst) to envision itself as 'a divinely-informed sociality' (p.**) that cultivates meaning and value and that fosters long-term commitments, all with a view to its reponsibilities to wider society. It cannot therefore rest with a self-enclosed view of itself. If it does so it faces stultification, loss of vision (loss of divine light), and an unsustainable self-serving that Jews, Christians and Muslims call idolatry.
Institutions of higher learning might rediscover in the practices of SR – and maybe practices like it – a vocation. Putting it boldly, this vocation could be imagined in terms I used earlier in this essay: it could be the exploration in time of what it means to know, relate to and glorify God in the things of the world. It could be pursuit of the truths of salvation, which will not always be different from but will often be more than the truths of ordinary scholarship: the cultivation of faith, hope and charity; the rejection of false gods; the recognition of the need and possibility of reconciliation with God and neighbour; the search for peace.
If it is conceivable that a university like Cambridge could rediscover in its own (religious) traditions the resources for renewing in itself the ideal of purposive enquiry, humility about the limits of that enquiry, and concern about how the fruits of that enquiry might contribute to human flourishing – and if it is conceivable that an institution like the Cambridge college might still be a vessel for transmitting those renewing resources – then perhaps it is conceivable that SR's return to the traditions of its three faiths will unlock comparable resources for the renewal of other kinds of reasoning activity, and through its construction of a tent (or many tents; or the tent in many places) find means to transmit them. That was the hope of the preceding section in drawing an analogy between college and tent. Both the idea of the college and SR's imagined tent have this in common: they stand against the tendencies touched on already towards the objectification and the atomization of knowledge. The college is a place where scholarship's relation to human social well-being, to friendship, to service to the wider world, and to worship of God receives institutional articulation. SR's tent of meeting is similarly a place where reason and study are ordered to love, and this love is expressed in diagnosis of contemporary ills, criticism of their causes, examination of their roots, and imagination of their solutions - this too for the sake of human social well-being and in concern for the wider world. Moreover, not unlike the college at its best, SR maintains that friendship is the framework vital for the success of its intellectual activity – its members read Scripture and think together because they like each other, and they think better together as a result of trust, affection, humour and sympathy between them. These things release energy for their thought. And ultimately, SR relates its study and thought to God, in relationship to whom knowledge is not fragmented but is given its deepest integration and purpose. There is nothing 'neutral' about knowledge. Viewed as SR views it, in the light cast by Jacob's ladder, knowledge is indebted at every point to revelation (to that which it did not command, but which brought all its possibilities into being), and answerable to wisdom.
It might be asked: why construct a tent in which Jews, Christians and Muslims meet together? Why not simply build up the role of the various distinct religious 'Houses' (Church, Mosque, Synagogue) in various institutions of higher learning? If the criticisms of the modern university put forward in this essay and in the 'Tent of Meeting' could be met by returning to some of the vision that motivated the early monks in Cambridge, then why not let it rest at that, and leave the tent well alone?
The answer here has to do with the difference time makes. When human enquiry takes the form of scaffolding in the terms I set out intially, rather than something more impersonal and allegedly pure, it exhibits two main virtues (which are also Scriptural Reasoning's two main virtues). First it acknowledges the legitimate place of interests in the scholarly task (the desire to make knowledge serve some good), and second it respects time. In the above consideration of the modern university, we have argued strongly for the first virtue – the recovery of a more explicit relation to questions of the human good. Here, briefly and by way of conclusion, we turn to the second. SR's tent, as a special form of scaffolding that demonstrates an awareness of its provisionality and a close attention to its context, respects time. It is not nostalgic (nostalgia shows disrespect for time), and it is not in the business of simply recreating the past. In the reading of Genesis 28 with which this chapter began, it became clear that the vertical relation between earth and heaven and the horizontal relation between compromised past and future hope in turn demonstrated a third relation: a relation between the first two relations. There is a relation between history (the horizontal) and the God-relation (the vertical). The ladder by which God approaches is constructed as past is opened up to future, not just as earth is opened up to heaven.
If revelation can be carried by time in this way, then those charged with the construction of scaffolding must be responsive, and ready to build in different ways when new situations require it. The monastically-founded college is one remarkably durable piece of scaffolding, partly because it has adapted itself so successfully to the challenges and opportunities of new times, while retaining its deepest wisdom to guide it. But new sorts of scaffolding may also now be required, alongside those that already exist.
The way that the three faiths who currently do Scriptural Reasoning - Islam, Christianity and Judaism – are today configured in relation to one another is unprecedented. This is true both of their geopolitical configuration and of their configuration in the university. Their common recognition of problems in the contemporary situation (economic, political, environmental as well as scholarly) may also be unprecedented. Scholarly practitioners of these faiths – inhabiters of their respective traditions – now often gather under a single university roof, and may well read and be shaped by the same philosophical, ethical and hermeneutical currents of thought. All three see the capacity of what is thought and transmitted within their respective traditions to affect the peace of the world as a whole; they see the need for right and responsible reasonings. All three have been victims of a modern rationality (enthroned in many universities) that pretends that it is from nowhere and claims universal validity, seeming to meet no resistances in the complexities of human experience or the uniqueness of particular pockets of historical circumstance and local variation. Many thinkers in the three faiths who now share in SR find this sort of rationality dangerously inattentive: it undermines truthfulness because of the sheer amount it is prepared to leave out of its descriptions (sometimes even concealing the fact that there is a residue at all), and it is humanly destructive because it makes certain meanings, values and practices 'invisible', or apparently indefensible – their own religious ones included.
Muslims, Christians and Jews in SR insists that responsible thought only ever proves itself by the quality of attention it is able to pay to the concrete and the particular, by the adequacy of its descriptions of the world around it, just as by the adequacy of its descriptions of texts. They find a new possibility for cooperation in this insight, in the urgency of the need to use reason in the service of peace, and in the common experience of having their wisdom disregarded or even suppressed by modern ideologies of knowledge. As far as Scriptural Reasoning is concerned, there is no reason to apologise for speaking from a particular place; there is every reason to acknowledge it. Unlike some forms of inter-religious dialogue, the members of SR speak confidently and enthusiastically from their own distinctive viewpoints, finding in the specificity of their traditions, their scriptural texts and their convictions the energy that directs them into one another's company. They do not try to find 'neutral' ground (usually characterised by the fact that it belongs to none of the religions rather than that it is shared by them all) as a prerequisite for reasoning together. They also readily admit the limits of their competence in discussing each other's texts (very few of the participants are fluent in Greek, Hebrew and Arabic!). Paradoxically, what they most share is their particularity and their readiness to acknowledge that particularity. What they most share is not a single text, it is the fact that they live and think out of their respective texts, and love those texts.
They are undertaking some new building as a consequence: a tent. Its similarity to scaffolding – not always tidy or well-ordered - is both pragmatic and principled. It almost proudly displays its own workings, making its theory acknowledge the process that led to it. The builders do not know how long the tent they are building will last, or how often it will need to be taken down and put up again somewhere or somehow different; this type of building hasn't been undertaken before. But time seems to have made it necessary to create such a space, and so they are doing it. They respect time. Believing that God also respects time, and scaffolding, they hope that when they meet in this tent, God will be there too.
 Shakespeare, Henry V, 'Prologue', ll. 17-18.
 As Diana Lipton re-emphasizes in Revisions of the Night: Politics and Promises in the Patriarchal Dreams of Genesis (Sheffield: Sheffield Academic Press, 1999), despite the popular interpretation of what Jacob sees as being a conventional ladder, there is a strong case for understanding it to be something more architectural in character: a ziggurat, for instance (see pp. 63 ff.).
 I am grateful to Diana Lipton for directing me towards some of the more subtle links with the Genesis text.
 'In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig tree.' (Zecharaiah 3:10). Again, I owe this insight to conversation with Diana Lipton; indeed, she argues that Zechariah 3 itself alludes to Genesis 28, which would make the intra-scriptural 'reasoning' here even more dense and interesting.
 Although in another way a highly significant one, Bethel having been a major Canaanite sanctuary.
 As the one whose life is directed towards what John calls his 'hour' (John 2:4, 5:25, 7:30, 8:20, 12:23-27, 13:1, 17:1), Jesus is time's companion and inhabitant. He is not the insertion into time of something simply timeless (heaven comes to earth respecting creaturely temporality). As the one who calls his disciples 'friends' (John 15:14-15), and who makes a community in which to dwell, Jesus's way of being in the world is depicted by John as utterly relational (heaven comes to earth respecting sociality). As the 'Word', the Logos (John 1:1ff.), Jesus is claimed to be reason's truest ground, not its contradiction (heaven comes to earth respecting rationality). And as one who sleeps (Luke 8:23), weeps (John 11:35), thirsts (John 19:28), and dies, Jesus's eternal life is interpreted as not straightforwardly antithetical to the bounded terms of human life (heaven comes to earth respecting finitude).
 Cf. Lipton, op. cit., pp. 95 ff.
 David F. Ford, 'Knowledge, Meaning and the World's Greatest Challenges: Reinventing Cambridge University in the Twenty-first Century' (Gomes Lecture delivered at Emmanuel College, Cambridge, on 14th February 2003).


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text:
[![Gem Version](https://badge.fury.io/rb/tmdb.svg)](http://badge.fury.io/rb/tmdb)

Simple ruby wrapper for _The MovieDB_ based on HTTParty (starting to transform into more of an abstraction than a wrapper: http://wynnnetherland.com/journal/what-makes-a-good-api-wrapper)

## Installation

**tmdb** is hosted at rubygems.org

`gem install tmdb`

## Compatability

I wrote this gem while using ruby 2.0.0, I haven't tested compatability with other versions.

## API Coverage

Current available:
* [API](#api)
    * ::api_key=
    * ::config
    * ::genres(source)
* [Movie](#movies)
    * ::search
    * ::advanced_search
    * ::id
    * ::imdb_id
    * ::popular
    * #poster(size)
    * #backdrop(size)
* [TV](#tv)
    * ::search
    * ::id

Todo:
* Movie
    * ::top_rated
* TV
    * ::popular
    * ::top_rated
* People/Person
    * ::id
    * ::search

## Examples

### API
```ruby
require 'tmdb'

# Always run API's api_key class method first to set the api key class variable
TMDB::API.api_key = "YOUR_API_KEY"

# Get the configuration data
TMDB::API.config
# => (see http://docs.themoviedb.apiary.io/#configuration)

# Get a hash of genres (for Movies or TV)
TMDB::API.genres
# {28=>"Action", 12=>"Adventure", etc..}
# (Default is for movies)

TMDB::API.genres("tv")
# (for TV)
```

### Movies

#### Class Methods

##### ::search

```ruby
# To search for movies by title (returns an array of TMDB:Movie objects)
movies = TMDB::Movie.search('the matrix')
# => <TMDB::Movie adult=false
  backdrop_path="/yQeEMjnBOIAtFqIuEphyesH0a6y.jpg"
  id=603
  original_title="The Matrix"
  popularity=5.06402605254135
  poster_path="/gynBNzwyaHKtXqlEKKLioNkjKgN.jpg"
  release_date="1999-03-30"
  title="The Matrix"
  vote_average=7.5
  vote_count=3773>

# Then you can pull the data from the results, ie.
movies.first.title
# => "The Matrix"
```

##### ::advanced_search

```ruby
# Use .advanced_search to find by various parameters (ie. release date)
movies = TMDB::Movie.advanced_search('release_date.gte' => '2014-01-01',
                            'release_date.lte' => (Time.now.strftime("%Y-%m-%d")),
                            primary_release_year: 2014)
# => Array of <TMDB::Movie>s
```

##### ::id

```ruby
# To pull all the information for a particular movie, run an id search:
movie = TMDB::Movie.id(603)
# => <TMDB::Movie adult=false
  backdrop_path="/yQeEMjnBOIAtFqIuEphyesH0a6y.jpg"
  ...
  budget=63000000
  genres=>
    [{ id=28 name="Action",
       id=12 name="Adventure",
       id=878 name="Science Fiction",
       id=53 name="Thriller" {}]
  homepage="http://www.warnerbros.com/movies/home-entertainment/the-matrix/37313ac7-9229-474d-a423-44b7a6bc1a54.html"
  ...
  id=603
  imdb_id="tt0133093"
 ```

##### ::imdb_id

```ruby
# To search by IMDB ID use Movie::imdb_id:
movie = TMDB::Movie.imdb_id('tt0133093')
# => <TMDB::Movie yada yada>

##### ::popular

```ruby
# Use .popular to final recent popular movies (according to The Movie Database)
movies = TMDB::Movie.popular
# => Array of <TMDB:Movie>s
```

#### Instance Methods

##### #poster

```ruby
# Use .poster to return a particular TMDB::Movie's poster path, default is 'original'
# Poster Sizes: ["w92", "w154", "w185", "w342", "w500", "w780", "original"]
TMDB::Movie.id(550).poster
# => http://image.tmdb.org/t/p/original/2lECpi35Hnbpa4y46JX0aY3AWTy.jpg
```

##### #backdrop

```ruby
# Same as #poster but for backdrops
# Backdrop Sizes: ["w300", "w780", "w1280", "original"]
TMDB::Movie.id(550).backdrop('w300')
# => http://image.tmdb.org/t/p/w300/hNFMawyNDWZKKHU4GYCBz1krsRM.jpg
```

### TV

#### Class Methods

##### ::search

```ruby
# Similar to Movies
TMDB::TV.search(query: 'walking dead')
# => <Hashie::Mash {"backdrop_path"=>"/nGzg3mn3C6fYVE0SvXHmY2XX4P2.jpg",
 "created_by"=>
  [{"id"=>4027,
    "name"=>"Frank Darabont",
    "profile_path"=>"/fLKzpG3J88lPr8y8dCJbcFKN6iX.jpg"}],
 "episode_run_time"=>[60, 45],
 "first_air_date"=>"2010-10-31",
 "genres"=>
  [{"id"=>18, "name"=>"Drama"},
   {"id"=>27, "name"=>"Horror"},
   {"id"=>53, "name"=>"Thriller"}],
 "homepage"=>"http://www.amctv.com/shows/the-walking-dead/",
 "id"=>1402,
 "in_production"=>true,
 "languages"=>["en"],
 "last_air_date"=>"2014-03-30",
 "name"=>"The Walking Dead" ...>
```

## More Examples

You can look through the tests for more examples

## Usage

_TODO_

_tmdb is a work in progress and isn't really usable at the moment.  It's my first gem so I'm going to take some time working on it_

## Testing

Make sure to create an 'api_key' file at 'test/api_key' in order to run the tests.  I'll work offline testing into the gem later.

## Copyright

Copyright © 2014 Cody Barr. See LICENSE.md for
further details.


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Imagine a farm where you are welcome to walk in its fields. You hear birds singing and see wildflowers blooming. The cows in the meadows are grazing and the children in farm school are learning-by-doing, collecting eggs from free-ranging chickens and picking fruit from orchard trees.
Welcome to community-owned Huxhams Cross Farm set on the rolling hills of south Devon on the edge of the Dartington Hall estate. Secured by the Biodynamic Land Trust (of which more later), its 34-acres exemplifies human-scale farming in a world increasingly dominated by industrial farming.
Huxhams Cross Farm needs your investment and here's why. In the UK and Europe, small farms are increasingly swallowed up by neighbouring industrial farms – 3% of farms own 52% of EU land.
The UK currently imports over half the food it consumes with about a quarter coming from the EU. As for fresh produce, the UK imports 80% of its fresh vegetables and 40% of fresh fruit. The need for the UK to produce its own food is ever-more pressing post-Brexit. Coupled with a falling pound and potential tariffs, there could be significant price rises according to a joint food report from Universities of City, Cardiff and Sussex.
Food growing is made harder in the UK due to land prices. It takes a farmer up to 20 years to pay back one hectare of land in the UK (compared for instance with nine years in the Netherlands and six in France). Because UK land is used as a financial safe haven, its prices have become inflated, putting farmland beyond the reach of farmers growing food. The Biodynamic Land Trust is working to de-commodify the land and return it to community ownership. Since being founded in 2011, the Biodynamic Land Trust has secured over 300 acres of land for five farms including Huxhams Cross Farm in Devon. Thanks to public investment in Biodynamic Land Trust not-for-profit community shares, the land is placed in trust as community-owned ecological farms for generations to come.
Good farmers produce more than good food. They also nurture the soil, wildlife, farm animals and people. At Huxhams Cross Farm, the land is springing back to life, thanks to the sustainability expertise of farm tenants, the Apricot Centre.
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Huxhams Cross Farm has got this far thanks to community investment. Now, the Biodynamic Land Trust invites further investment to build a multi-purpose centre on the farm. The low-carbon building will offer farm-to-fork cookery activities for children and adults, facilities to turn fresh excess produce into jams, juices and chutneys, training in permaculture and biodynamic farming as well as a base for the Apricot Centre's well-being service for vulnerable families.
In a society where profit often overrides values, investing for Huxhams Cross Farm is a vote for values. A charitable community benefit society, the Biodynamic Land Trust offers community shares for Huxhams Cross Farm, changing the world one farm at a time. Do you know you can also invest in community shares on behalf of others, including children? Investing in a community-owned farm has got to be a gift that goes on giving.