The changes starting in September come on top of a litany of new charges � for luggage, drinks, pillows and other amenities � announced by some airlines earlier this year.
Atlanta - The grip U.S. airlines have on travelers� wallets is about to get tighter as carriers go ahead with plans to trim their domestic schedules due to the high cost of fuel.
Executives acknowledge that despite the economic downturn, fares will rise, discounts currently available will be scarce, and routes and frequencies of flights will be reduced as domestic capacity is cut through the end of the year. The changes starting in September come on top of a litany of new charges � for luggage, drinks, pillows and other amenities � announced by some airlines earlier this year.
There were sharp capacity cuts during prior weak economic periods in the early 1990s and between 2001 and 2003, but fares went down as discount carriers moved in and filled the void, offering more competition, analysts said. But the high price of oil, airlines� limited ability to further cut certain costs and the fact that many of the discount carriers are facing the same difficulties as the big carriers make things different this time, analysts said.
On average, domestic fares between large metro cities are already up roughly 16 percent since Jan. 2, while fares between small cities are up roughly 37 percent year-to-date, according to Rick Seaney, head of airfare research site FareCompare.com.
The cheapest roundtrip ticket with a 10-day advance purchase, for example, on an American Airlines flight from Chicago to New York cost $258 on Aug. 26, excluding government and airport fees. That was an 87 percent increase from the $138 it cost on Jan. 2 for a similar advance purchase, according to FareCompare.com.
Recently announced airfare sales for travel during the traditionally slow fall season will be harder to come by as more capacity comes out of the system in the last four months of the year.
�If somebody sees a good fare, they should grab it,� said Kevin Healy, senior vice president of marketing and planning for AirTran Airways.
Booking early for travel during peak times like the holiday season generally can get you a cheaper ticket than waiting until the last minute. But, airlines usually do not offer fare sales for travel over the holidays.
American Airlines, United Airlines, Delta Air Lines, Northwest Airlines, Continental Airlines, US Airways, JetBlue Airways, AirTran and Alaska Airlines plan to cut domestic capacity during the third and fourth quarters.


On the eve of a planned Equality March through Kyiv, the leader and other members of the Ukrainian ultra-nationalist Right Sector party have come out with anti-LGBT and anti-western statements identical to those regularly churned out by their ideological opponents in Russia. The homophobic utterances and call for the march to be banned come a week after attempts in Moscow to hold an 'unauthorized' march resulted in participants being attacked in full view, but without reaction from the police, and three activists being sentenced to 10 days imprisonment.
There have been attempts in Ukraine to bring in a law similar to that now in force in Russia banning so-called 'propaganda of homosexuality", but these have thus far failed. There have, however, regularly been problems, particularly with holding similar marches in previous years. In 2012 the planned Kyiv Pride march was cancelled by the organizers due to threats of violence from far-right groups and the refusal of the Kyiv police to guarantee proper protection. The police initially promised to provide such protection in 2014, but then withdrew the promise and the planned Equality March was again cancelled.
Amnesty International in Ukraine reacted early this week, calling on people to write to the Kyiv authorities demanding that they take appropriate measures to ensure the safety of participants in the Equality March planned for June 6.
At the same time, Right Sector has issued an appeal to the Mayor of Kyiv, Vitaly Klichko asking that the march be banned.
The letter claims, without providing any evidence, that "the public are very negative in their attitude to such LGBT actions. Most Kyiv residents are believers and against such a phenomenon." After other arguments that do not bear scrutiny, it ends by pointing out that there are soldiers at present in Kyiv "who may not accept LGBT parades" and to avoid "provocation, conflicts and unpleasantness of any kind", Right Sector asks Klichko to apply to the court for a ban.
Volodymyr Parasyuk, who played a major role in Euromaidan and is now an MP, not only says that he supports the Right Sector call for a ban but suggests that all members of the LGBT community who gather for the parade should be taken to the ATO [anti-terrorist operation] zone. He argues that "gays" should be defending their country and that such actions are inappropriate in wartime.
Doubts about expediency may well be shared by people who would otherwise fully support such events. Not so, however, the rest of Parasyuk's remarks on the subject. Speaking as self-styled expert on "the Ukrainian people", he says that they should not adopt all European values. "The Ukrainian state has certain moral and religious vectors. Nobody carries out any repression. The state simply does not allow any immoral actions and I believe that that's correct. In my opinion, with regard to that, Europe has a lot of problems".
He too suggests that such events are inappropriate at a time of war, however goes on to say that "members of the military-political movement Right Sector will be forced to divert their attention from other matters in order to prevent those haters of the family, morality and normal ideas about human beings from carrying out their plans. We have enough issues, however circumstances force us to turn our attention to that evil as well".
After asserting that most Ukrainians are Christians, and that they and representatives of other religions view homosexuality as a sin and psychological illness, Yarosh goes on to repeat other standard phrases used by those championing anti-LGBT legislation in Russia. He says, for example, that they will not allow "a bunch of people living off grants, and several hundred "useful idiots" to foist their ideology on millions of Ukrainians".
He claims that via various organizations and programmes, the West is seriously pressuring the government in Kyiv to "force them to introduce LGBT ideology more actively".
"Let's think, does Ukraine need such European integration when somebody is foisting their will on us? We are not fighting Moscow's imperialism so that somebody else tells us what to do – we are fighting for our freedom!".
What exactly this 'ideology' he talks of is supposed to entail is difficult to pinpoint, unlike other aspects of European integration, such as the rights to freedom of peaceful assembly and of expression. Yarosh and Parasyuk who both entered parliament last year through single mandate constituencies, as well as the Right Sector movement are proposing that the Kyiv authorities breach Ukraine's Constitution by banning a peaceful event, something that their predecessors under former President Viktor Yanukovych did with depressing frequency and, during Euromaidan, with increasing violence.
Yarosh is also effectively repeating the threats of violent suppression made in more open and sinister form by members of the far-right Tryzub party (one of the parties within Right Sector).
All of this in the name of "the Ukrainian people" whom he and his political allies claim to be speaking for and protecting from European 'perversion'.


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text:
Ram – India
There was a king, and he had 3 wives. And he had promised one of the wives, the third wife, 2 promises. And she wanted her son to become the next king. But the next king in line was the son of the first wife and his name was Ram. So the third wife, who had the 2 promises promised her came to the king and said, "I want my 2 promises." And he says, " okay what do you want?" and she says "I want you to send Ram, your oldest son, into the forest for 14 years. And I want you to make my son the king." So the king did, and Ram agreed because he wanted to honor his father and stepmother, so he went. He was married to a lady named Sita, and she went with him, along with his brother named Lakshmana, whose whole purpose was to be with and protect his brother. So the 3 of them went to the forest to live for 14 years. While they were in the forest, they made their own home, and I guess there was a lot of evil in the forest, and there were a lot of priests out there that were being hurt by the evil, so Ram did everything he could to protect the priest and the holy people and protect them from the evil. And there is a bad guy named Ravana, and when he heard that Ram was helping protect all the priests from the evil, he went into the forest and kidnapped Sita, Ram's wife. When Ram and Lakshmana came back from working out in the forest, they found that Sita, who usually stayed in the house, was gone. They went out looking for Sita, but they could not find her, but instead found Hanuman, king of the apes, who was half human half monkey. So Hanuman really loved Ram and what he was doing to protect the holy people, so he agreed to help Ram and Lakshmana. Hanuman went and got an army of apes and went and found Raven. Ravana had taken Sita to Sri Lanka, and Ram, Lakshmana, Hanuman, and the army of apes went into Sri Lanka and there was a huge battle. They defeated Ravana, and at this point it was the end of the 14 years, so Ram took Sita and Lakshmana back to their village, and they all celebrated with lights. And that's why they celebrate Diwali in India every year, or the festival of lights. It's a huge deal in India, and that's why the tradition was started: to celebrate Ram rescuing his wife and returning home.
This was one of the first stories my father ever told me, and I have always loved celebrating Diwali, so knowing the story behind it made the holiday that much more meaningful for me. I'm not sure if this story can be found in the Gita, the Hindu holy book, but I think it might be in there. But I'm not sure because I always heard the story from my father.
I know very little about the Hindu culture, so hearing this story made me feel a tad more knowledgeable. I researched Diwali after hearing this story, and seeing the pictures of the candles and lights everywhere really makes me want to visit India during Diwali .. It's a beautiful holiday. I tried finding the story in the Gita, but I was not successful. Dr. Supna said it was considered a religious story, since Ram was considered a reincarnation of Vishnu, but she wasn't sure if it was actually party of the holy books. But it is a very popular story in Inida, as Ram and Sita are a very well known pair, and their love is known to be unbelievably strong. Being the helpless romantic I am, having characters be known for their devotion and love for each other makes me enjoy the story that much more. How Sita insisted on living in the forest with Ram for 14 years instead of in the comfort of the castle, and the trials Ram went through to get his wife back. That is definitely holiday worthy.
This entry was posted in Holidays, Myths, Narrative, Rituals, festivals, holidays and tagged Ram and Sita on May 2, 2013 by Marie Griffith.
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redpajama_set_name: RedPajamaCommonCrawl


text:
What Did Jesus' Tomb Look Like?
By Jodi Magness
According to the Gospels, Jesus died and was removed from the cross on a Friday afternoon, the eve of the Jewish Sabbath. A wealthy follower named Joseph of Arimathea requested Pontius Pilate's permission to remove Jesus' body from the cross and bury him before sundown, in accordance with Jewish law. Because there was no time to prepare a grave before the Sabbath, 040Joseph placed Jesus' body in his own family's tomb.
The reliability of the Gospel accounts—which were written a generation or two after Jesus' death—is debated by scholars. Most discussions have focused on literary and historical considerations, such as the composition dates of the Gospels and internal contradictions and differences between them. Here, I will consider the account of Jesus' burial in light of the archaeological evidence. I believe that the Gospel accounts accurately reflect the manner in which the Jews of ancient Jerusalem buried their dead in the first century.
Wealthy Jews in ancient Jerusalem buried their dead in tombs cut into the bedrock slopes around the city. These rock-cut tombs were used by Jerusalem's Jewish elite only in times when they enjoyed an autonomous or semi-autonomous status. With few exceptions, the tombs were located outside the walls of the city. Each tomb was used by a family over the course of several generations, as reflected in the Biblical expression "He slept and was gathered to his fathers" ( Judges 2:10 ; 2 Chronicles 34:28 , etc.)
When a member of the family died, the body was 041wrapped in a shroud, sometimes placed in a coffin and laid in the tomb, even if the bones were later collected and placed elsewhere (either in a separate repository, as in the First Temple period, or, in a later period, in a bone box called an ossuary). Because of the expense associated with hewing a burial cave out of bedrock, however, only upper class and upper-middle class Jerusalemites could afford rock-cut tombs. The poorer members of Jerusalem's population apparently disposed of their dead in a manner that has left few traces in the archaeological record, for example in simple individual trench graves dug into the ground.
Rock-cut tombs of the late First Temple period (eighth-seventh century B.C.E.) typically consist of one or more burial chambers entered through a small, unadorned opening cut into the bedrock. Each burial chamber is lined with rock-cut benches along three sides on which the bodies of the deceased were laid. Frequently a pit carved beneath one of the benches was used as a repository for the bones of earlier burials; when the benches became filled with bodies, the remains (skeletons and grave gifts) were placed in the repository to make space for new burials on the burial benches.
An undisturbed repository in the Ketef Hinnom cemetery (overlooking the Hinnom Valley, northwest of the Old City) contained large numbers of skeletons as well as the burial gifts that accompanied them, including ceramic vases and oil lamps, jewelry, seals, a rare early coin and two silver amulets.a Many of the decorative elements in these burial caves, such as the carved headrests on the benches, reflect Egyptian styles transmitted directly from Egypt or through Phoenician intermediaries. We shall see foreign cultural influences and fashions again reflected in burials of a later period.
After the destruction of Jerusalem and Solomon's Temple in 586 B.C.E., archaeological evidence for Jewish burial caves reappears only in the Hasmonean period, when Jerusalem again came under Jewish rule. As a result of the Maccabean Revolt in the mid-second century B.C.E., an independent Jewish kingdom ruled by the Hasmonean dynasty was established by the brothers of Judah Maccabee. Although Judah Maccabee and his brothers were renowned for their opposition to the introduction of Hellenistic (Greek) culture, the Hasmonean rulers nevertheless Hellenized their kingdom soon after its establishment. This is perhaps best illustrated by the monumental family tomb and victory memorial built by Simon (Judah Maccabee's youngest brother) in their hometown of Modiin, in which he interred the remains of his parents and brothers. Although no archaeological remains of this tomb survive, the descriptions of ancient literary sources, including the Book of Maccabees and the first-century C.E. Jewish historian Josephus, leave little doubt that it was inspired by the tomb of King Mausolus of Caria—the so-called Mausoleum of Halicarnassus (now modern Bodrum on the southwest coast of Turkey)—which was one of the seven wonders of the ancient world:
And Simon built a monument over the grave of his 042father and his brothers, and made it high so that it could be seen, with polished stone on back and front. And he erected seven pyramids in a row, for his father and his mother and his four brothers. And he made devices for these, setting up great trophies of armor for an everlasting memorial, and beside the armor carved prows of ships, so that they could be seen by all who sailed the sea. Such was the monument that he built at Modiin, and that still stands today" (1 Maccabees 13:27-30).
However, Simon sent some to the city Basca to bring away his brother's bones, and buried them in their own city Modiin; and all the people made great lamentation over him. Simon also erected a very large monument for his father and his brethren, of white and polished stone, and raised it to a great height, and so as to be seen a long way off, and made cloisters about it, and set up pillars, which were of one stone apiece; a work it was wonderful to see. Moreover, he built seven pyramids also for his parents and his brethren, one for each of them, which were made very surprising, both for their largeness and beauty, and which have been preserved to this day (Josephus, Antiquities 13.6.6).
These descriptions indicate that, like the Mausoleum at Halicarnassus, the tomb of the Maccabees consisted of a tall podium with a temple-like building surrounded by columns and capped by a pyramidal roof (or in the case of the tomb of the Maccabees, seven pyramids, one for each family member, including Simon himself). As archaeologist Andrea Berlin has pointed out, none of these features is found in earlier Jewish or Phoenician tombs in Palestine.1 The tomb of the Maccabees retains the ancient tradition of family burial in a rock-cut tomb but adds Greek-style exterior decoration and a monumental marker. The Jews referred to such monumental tomb markers as a nefesh (Hebrew for "soul").
Hellenistic influence on the Hasmoneans can also be seen in their adoption of Greek names, beginning with Simon's immediate successor, who preferred the Greek name John Hyrcanus over his Hebrew name Yohanan.2
A Hasmonean-period tomb in Jerusalem called Jason's Tomb demonstrates that Jerusalem's elite soon imitated the new tomb style introduced by Simon. Jason's Tomb is located in the western Jerusalem neighborhood of Rehavia3 and is so called because a graffito incised on one of the walls asks the visitor to lament the death of Jason.4 Jason's Tomb continues the earlier tradition of rock-cut burial caves in Jerusalem, but with several Hellenistic innovations: A large stone pyramid (an example of a nefesh) was constructed above the tomb. The tomb was approached through a series of long, open courtyards leading to a porch in the front of the tomb that was supported 043by a single Doric (Greek-style) column. This column was set between the projecting ends of the porch walls (an arrangement described in Greek architecture as in-antis; the antae are the ends of the porch walls). The porch gives access to two rooms: a burial chamber and a charnel room. Instead of having rock-cut benches like the First Temple period tombs, the burial chamber in Jason's Tomb has loculi (in Hebrew kokhim). Loculi are long niches that were cut into the walls, each for an individual burial. Like the pyramidal marker and the porch with a column, loculi reflect Hellenistic influence. Loculi are common in tombs at Alexandria in Egypt, which was the cultural center of the Hellenistic world. They make their first known appearance in Palestine at Maresha, a site south of Jerusalem that was inhabited by Hellenized Phoenicians from Sidon and by Idumeans (descendants of the Biblical Edomites).
Instead of depositing the remains of earlier burials in a pit or repository (to make room for more burials), as in the First Temple period tombs, the bones cleared out of the loculi in Jason's Tomb were placed in a charnel room. Beginning in about 20-10 B.C.E., the practice of placing bones from the loculi in a charnel room or pit changed to placing the bones in stone boxes called ossuaries. Ossuaries remained common in rock-cut tombs in Jerusalem until the destruction of the city by the Romans in 70 C.E.
Most of the features that appear in Jason's Tomb remained characteristic of Jewish rock-cut tombs in Jerusalem until the end of the Second Temple period in 70 C.E.: a porch in front of the tomb's entrance, 045sometimes with two columns in-antis; loculi cut into the walls of the burial chambers; and a large pyramidal, conical or columnar marker constructed over the tomb. In addition, the use of ossuaries replaced the charnel room. Rock-cut tombs with these features surround Jerusalem on the north, east and south. Well-known examples include the Tomb of Bene Hezir in the Kidron Valley, the Tomb of Queen Helena of Adiabene (the so-called Tomb of the Kings) near the American Colony Hotel in East Jerusalem, the Sanhedria tombs (in the modern neighborhood of Sanhedria, in north Jerusalem) and Nicanor's Tomb on Mount Scopus.
When Jesus' body was removed from the cross on the eve of the Jewish Sabbath ( Matthew 27:57–59 , 28:1 ; Mark 15:33–34 , 42–43 ; Luke 23:44 , 50–54 ; John 19:31 ), his followers, all observant Jews, were faced with a problem. Jewish law requires burial within 24 hours ( Deuteronomy 21:22 ), and burials are prohibited on the Sabbath. Therefore Jesus had to be buried before sundown on Friday, when the Jewish Sabbath begins. Since there was no time to prepare a grave before the beginning of the Sabbath, Joseph of Arimathea placed Jesus' body in his family's rock-cut tomb. The Synoptic Gospels (Matthew, Mark and Luke) are in broad agreement in their description of this event:5
Although it was now evening, yet since it was the Preparation Day, that is, the day before the Sabbath, Joseph of Arimathea, a highly respected member of the council, who was himself living in expectation of the reign of God, made bold to go to Pilate and ask for Jesus' body ... And he [Joseph] brought a linen sheet and took him down from the cross and wrapped him in the sheet, and laid him in a tomb that had been hewn out of the rock, and rolled a stone against the doorway of the tomb ( Mark 15:42–46 ).
In the evening a rich man named Joseph of Arimathea, who had himself been a disciple of Jesus, came. He went to Pilate and asked him for Jesus' body ... Then Joseph took the body and wrapped it in a piece of clean linen, and laid it in a new tomb that belonged to him, that he had cut in the rock, and he rolled a great stone over the doorway of the tomb, and went away ( Matthew 27:57-60 ).
Today many scholars believe that since crucifixion was a sadistic and humiliating form of corporal punishment reserved by the Romans for the lower classes (including slaves), Jesus "died a criminal's death on the tree of shame."6 John Dominic Crossan, for example, argues that Jesus would not have been buried at all, but would have been eaten by dogs. In my opinion, the notion that Jesus was unburied or buried in disgrace is based on a misunderstanding of the archaeological evidence and of Jewish law. Jesus was condemned by the Roman authorities for crimes against Rome, not by the Sanhedrin (Jewish council) for violating Jewish law. The Romans used crucifixion to maintain peace and order and punish rebellious provincials for incitement to rebellion and acts of treason. Although victims of crucifixion were sometimes left on their crosses for days, this was not usually the case.7 According to the Gospel accounts, Pontius Pilate approved Joseph of Arimathea's request to remove Jesus' body from the cross for burial. Presumably Joseph had to make this special request because he wanted to ensure that Jesus received a proper burial before the beginning of the Sabbath.
After Judea came under direct Roman rule with Pompey's conquest in 63 B.C.E., crucifixion was imposed only by the Roman authorities. Those found guilty by the Sanhedrin of violating Jewish law were executed by stoning (like Jesus' brother James), or were burned, decapitated or strangled: "Four modes of execution were given in the court: stoning, burning, decapitation and strangulation" (Mishnah Sanhedrin 7:1). According to Biblical law ( Deuteronomy 21:22 ), the bodies of executed criminals could be hanged for the purpose of public display only after they were already dead. The hanging of an already executed criminal is described in the Mishnah (the legal corpus of rabbinic Judaism) as follows: "How do they hang him? They drive a post into the ground, and a beam juts out from it, and they tie together his two hands, and thus do they hang him" (Mishnah Sanhedrin 6:4). This passage describes the hands of the deceased being tied together and the body dangling from a pole. In contrast, Roman crucifixion involved spreading apart the arms of a live victim so that he or she could be affixed to the crossbeam by ropes or nails.8
The following passage from Josephus indicates that the Jews buried victims of Roman crucifixion in accordance with Jewish law: "Nay, they proceeded to that 046degree of impiety, as to cast away their bodies without burial, although the Jews used to take so much care of the burial of men, that they took down those that were condemned and crucified, and buried them before the going down of the sun" (Jewish War 4.5.2).
The Mishnah attaches no stigma to crucifixion by the Roman authorities and does not prohibit victims of crucifixion from being buried with their families. In contrast, felons who were executed for violating Jewish law could not be buried in family tombs or burial grounds: "And they did not bury [the felon] in the burial grounds of his ancestors. But there were two graveyards made ready for the use of the court, one for those who were beheaded or strangled, and one for those who were stoned or burned" (Mishnah Sanhedrin 6:5).
Only one crucifixion victim—a man named Yehohanan—has ever been discovered and identified by archaeologists.9 Yehohanan's remains were found in an ossuary in a rock-cut tomb in Jerusalem. According to Crossan, Yehohanan's interment in a rock-cut family tomb is "exceptional and extraordinary" because victims of crucifixion would not have received an honorable burial.10 However, as I have just shown, Jewish law does not prohibit the burial of victims of crucifixion in family tombs. Crossan argues that "with all those thousands of people crucified around Jerusalem in the first century alone, we have so far found only a single crucified skeleton, and that, of course, preserved in an ossuary. Was burial then, the exception rather than the rule, the extraordinary rather than the ordinary case?"11
In my opinion, the exact opposite is the case: The discovery of the identifiable remains of even a single victim of crucifixion is exceptional. Crossan's assumption that we should have the physical (archaeological) remains of additional crucified victims is erroneous for several reasons. First, with one exception (the repository in the late First Temple period cemetery at Ketef Hinnom referred to earlier), not a single undisturbed 047tomb in Jerusalem has ever been discovered and excavated by archaeologists. This means that even in cases where tombs or ossuaries still contain the original physical remains, the skeletons are often disturbed, damaged or incomplete. Second, the wealthy Jerusalemites who owned rock-cut tombs with ossuaries favored the preservation of the status quo through accommodation with the Romans. Presumably, relatively few of them were executed by crucifixion. Instead, the majority of victims crucified by the Romans belonged to the lower classes—precisely those who could not afford rock-cut tombs. Third, and most important, the nail in Yehohanan's heel was preserved only because of a fluke. As one authority has observed:
The most dramatic evidence that this young man was crucified was the nail which penetrated his heel bones. But for this nail, we might never have discovered that the young man had died in this way. The nail was preserved only because it hit a hard knot when it was pounded into the olive wood upright of the cross. The olive wood knot was so hard that, as the blows on the nail became heavier, the end of the nail bent and curled. We found a bit of the olive wood (between 1 and 2 cm) on the tip of the nail. This wood had probably been forced out of the knot where the curled nail hooked into it. When it came time for the dead victim to be removed from the cross, the executioners could not pull out this nail, bent as it was within the cross. The only way to remove the body was to take an ax or hatchet and amputate the feet.12
In other words, the means by which victims were affixed to crosses usually leave no discernable traces in the 048physical remains or archaeological record. Some victims were bound with ropes, which were untied when the body was removed from the cross. When victims were nailed to a cross, the nails had to be pulled out so that the body could be taken down. This is exactly how the apocryphal Gospel of Peter (6:21) describes Jesus' crucifixion: "And then they drew the nails from the hands of the Lord and placed him on the earth." The nail in Yehohanan's ankle, on the other hand, was preserved only because it bent after hitting a knot in the wood and therefore could not be removed from the body.
Jesus came from a family of modest means that presumably could not afford a rock-cut tomb. Had Joseph of Arimathea not offered Jesus a spot in his family tomb, Jesus likely would have been disposed of in the manner of the poorer classes: in an individual trench grave dug into the ground. This method of burial is similar to the way many dead are buried today. In ancient trench graves, the body of the deceased was wrapped in a shroud and sometimes placed in a wooden coffin. The body was then laid in a hollowed-out space at the base of the trench. After the trench was filled in, a rough headstone was often erected at one end. The headstones are uninscribed, although some may once have had painted decoration or inscriptions that have not survived. Because trench graves are poor in finds and are much less conspicuous and more susceptible to destruction than rock-cut tombs, relatively few examples are recorded.13
In and around Judea examples of trench graves have been found at Qumran, where members of a Jewish sect were buried,14 at a cemetery near Jerusalemb and in a cemetery near the eastern shore of the Dead Sea.c 15
When the Gospels tell us that Joseph of Arimathea offered Jesus a spot in his tomb, it is because Jesus' family did not own a rock-cut tomb and there was no time to prepare a grave—that is, there was no time to dig a grave, not hew a rock-cut tomb—before the Sabbath. It is not surprising that Joseph, who is described as a wealthy Jew, perhaps even a member of the Sanhedrin, had a rock-cut family tomb. The Gospel accounts apparently describe Joseph placing Jesus' body in one of the loculi in his family's tomb. The "new" tomb mentioned by Matthew probably refers to a previously unused loculus. The Gospels include an accurate description of Jesus' body being wrapped in a linen shroud. When Joseph departed, he sealed the entrance to the tomb by blocking the doorway with a rolling stone.d 16
Joseph's tomb must have belonged to his family because by definition rock-cut tombs in Jerusalem were family tombs. There is no evidence that the Sanhedrin or the Roman authorities paid for and maintained rock-cut tombs for executed criminals from impoverished families. Instead, these unfortunates would have been buried in individual trench graves or pits. This sort of tradition is preserved in the reference to "the Potter's Field, to bury strangers in" ( Matthew 27:7–8 ).e
Unlike Crossan, who "cannot find any detailed historical information about the crucifixion of Jesus,"17 I believe that the Gospel accounts of Jesus' burial are largely consistent with the archaeological evidence. Although archaeology does not prove there was a 049follower of Jesus named Joseph of Arimathea or that Pontius Pilate granted his request for Jesus' body, the Gospel accounts describing Jesus' removal from the cross and burial are consistent with archaeological evidence and with Jewish law.
Jodi Magness is the Kenan Distinguished Professor for Teaching Excellence in Early Judaism at the University of North Carolina at Chapel Hill. She directs the Huqoq Excavation Project.
All work ›
Magness, Jodi. "What Did Jesus' Tomb Look Like?" Biblical Archaeology Review 32.1 (2006): 38, 40–43, 45–49.
Magness, J. (2006). What Did Jesus' Tomb Look Like? Biblical Archaeology Review, 32(1), 38, 40–43, 45–49.
Magness, Jodi. "What Did Jesus' Tomb Look Like?" Biblical Archaeology Review 32, no. 1 (2006): 38, 40–43, 45–49.
Odd Tomb Out
By Boaz Zissu
Crucifixion—The Archaeological Evidence
By Vassilios Tzaferis
Burial Headrest as a Return to the Womb—A Reevaluation
By Gabriel Barkay
Treasures in the Storeroom
By Tom Powers


Skinny Meg: A Few of my Favorite Things!
I love to try new things and when I love something I want to share it, so here are a few of late.
1. Kae Exfoliating Hammam Glove: This is HANDS DOWN the best exfoliater I've tried and you don't even need a cream or soap! All you have to do is soak your skin for 10 minutes and use the glove, you can see the dead skin rolling off. Sounds gross, but my legs have never been softer.
2. Real Techniques Brushes: These brushes are very similar to Urban Decay's and the price point is so much better, plus the tote is perfect for keeping them all together. Would be a great gift for the makeup junkie in your life.
3. Ruffled Wristlet: This little bag is the perfect size, it holds a ton, but I can hang it from my wrist while I run into the grocery or Starbucks. I even bought some as gifts I love it so much!
4. Nerium: I've been using this night cream for over 2 months now and I've never had so many compliments on my 'glow'! I'm not big on the smell, but I do love how it has evened out my skintone. I got mine from Brittany, you can contact her at themrsthrash@gmail.com for more info.
5. RugsUsa: Y'all I need to unsubscribe from their email list, their sales get me EVERY. SINGLE. TIME. I just bought this pretty blue one for baby Aiden's room and only paid 100 bucks! There shipping is free and fast and the quality is awesome.
6. Three Birds Nest: This is one of my favorite boutiques, I love so many of their items! December 3rd we will be running a giveaway, to help pick what items will be included head on over to their Facebook page and like your fav's :) I want all the scarves!
Have a great Turkey week, there will be no W.O.W tomorrow.
I love real techniques brushes! Their expert face brush is my favorite for foundation!!!
How long does a bottle of Nerium last for you? I have been thinking about trying it but I was hoping it lasts longer than a month!
I LOVE Three Birds Nest!! They are one of my favorite shops on Etsy!!
I put several of those on my wishlist. Thanks for sharing!
I absolutely love Real Techniques as well! I have all of their face brushes but I need to get on those eye brushes ASAP! Have a great Thanksgiving!
I heart rugsusa. We have two and have held up nicely. I am trying hard to resist on this sale but I think it may win.
Been needing some new brushes! I hate trying to find new stuff. Thanks for the heads up!


text:
What Did I Write That Required a Disclaimer on Twitter?!?
· February 28, 2021 ·4 Comments·2 min read
I wrote an article back on Thursday, January 14, 2021 with the title Unruly Passengers Face Up to $35,000 In Fines and 20 Years of Imprisonment: Federal Aviation Administration which quoted Steve Dickson — who is the current administrator of the Federal Aviation Administration of the United States — and also featured an official video of him…
…but when I viewed this message on Twitter which contained a link to that article…
https://twitter.com/Joan_1951/status/1349964971145195522
…I found a disclaimer which warned that "The following media includes potentially sensitive content. Change Settings"…
Source: Twitter.
…and only when I clicked on the word View was I able to view the link to the article which I wrote.
I repeatedly read the article to find out what it contained which earned it that disclaimer. I was unsuccessful. Perhaps the nature of the content is so obvious that it is hiding in plain view from me?
According to Lexico — which is powered by Oxford — the definition of censorship is "The suppression or prohibition of any parts of books, films, news, etc. that are considered obscene, politically unacceptable, or a threat to security."
That disclaimer does not apply in this particularly specific situation, of course; but although social media in one way gives billions of people a chance to freely broadcast their voices to be heard by a potential audience worldwide — especially if their messages became "viral" — it also gives those who own or operate its various channels greater power to control what messages are permitted to be sent…
…and the possibility that errors can occur pertaining to the control or censorship of the veracity of the message — and that can be potentially dangerous with regard to freedom of speech.
Air TravelFood and BeveragesHealth and Environment
Which Airlines Serve the Most Healthful Food?
To be clear, I am not declaring any affiliation, support, or opposition to the person who decided to "retweet" the link to my article, as that was her choice to do so.
I have never been a member of most social media outlets — such as Instagram, TikTok, or Snapchat — simply because I really had no reason to do so; and I reluctantly became a member of LinkedIn and Twitter but am not a prolific user of them…
…but I have to question in which direction social media is going — and if we as a society should be concerned about censorship and restrictions in the foreseeable future…
Health and EnvironmentNews
Health and EnvironmentTips
When Is Cutting In Line Acceptable?
That is the queue. What is the A?
NB_ga says:
Your original post shows fine on Twitter to the rest of the world…
…the retweet by this nitwit is what was locked – probably by one of her psycho followers who did not feel you were anti-American enough for their agenda. Block her and her retweet goes away.
There is absolutely a ton of censorship in social media, no doubt. But this is just a case of some idiot choosing to retweet your post. Maybe change your settings so you do not inadvertently get caught up in someone else's agenda?
cr says:
the other day jake tapper tweeted about a michigan coach being charged with several crimes against gymnasts.
I replied to Tapper saying:"suicide today" as an update. The guy had shot himself.
My twitter account was shut down for 12 hours for mentioning suicide,
DaninMCI says:
Oh, you need to be careful. I had my account suspended twice within a few weeks for very little reason. If you tweet something that is even sort of critical of any government actions. Say you are complaining about a new TSA or FAA rule, etc. you are at risk for either censorship, suspension, being banned, or at least having your post tagged with a "fact check" note or something like you just experienced. Twitter and Facebook have been really bad about this since about September. I recently shut down my Twitter account over this. I was an early adopter of Twitter and started on that platform in about 2006 or early 2007 so it's disappointing to see them ruin it as they have. I have better things to do with my time.
Agreed – it is so disturbing what is being done on social media these days. The freedom with which trolls have to report perfectly reasonable posts and cause account lockdowns is insane. Not surprising but upsetting nonetheless!


text:
Q: Numpy maximum argument item number between three columns with output as array I would like to formulate an array which is the maximum (item # not value) between 3 columns.
E.g.
In:  arr=([(1,2,3,4), (4,5,16,0), (7,8,9,2)]) # maximum of columns 0, 1, 2, 3
Out: array([2,2,1,0])  # As: 7 > 4 > 1, 8 > 5 > 2, 16 > 9 > 3, and 4 > 2 > 0

Current (non-working solution):
np.argmax([arr['f0'], arr['f1'], arr['f2']])

A: You can specify the axis key in numpy.argmax, which operates over a specified axis of a numpy array independently.  In your case, you want to operate over each column individually by finding the index of the maximum of each column, so specify axis=0.  Here's a sample run given your data in IPython:
In [10]: import numpy as np

In [11]: arr=np.array([(1,2,3), (4,5,16), (7,8,9)])

In [12]: np.argmax(arr, axis=0)
Out[12]: array([2, 2, 1])

The above example was what you had before you edited your post.  With your new data in your edit, here's a sample run:
In [13]: arr=np.array([(1,2,3,4), (4,5,16,0), (7,8,9,2)])

In [14]: np.argmax(arr, axis=0)
Out[14]: array([2, 2, 1, 0])

More information about numpy.argmax can be found here: http://docs.scipy.org/doc/numpy/reference/generated/numpy.argmax.html

redpajama_set_name: RedPajamaStackExchange


Below are some case studies of my work for adidas Group, Land Securities (for Salterbaxter), Xstrata and Metso Corporation (for Two Tomorrows) that show what I can achieve for my clients. Or view a more comprehensive list of my recent projects.
The adidas Group has been producing sustainability reports since the year 2000 and I have advised and been lead writer and editor on all of them.
I have helped them understand stakeholder expectations and to develop their reporting over eleven years. The first reports were printed and with growing general interest in sustainability issues, the online progress report is now supplemented with content on the corporate website. As well as ensuring their reports are rigorous and clear, I have encouraged them to use engaging narrative devices to tell their sustainability story. So I have written scripts for video overviews and CEO statements, magazine-style interviews and Q&As.
Two of these reports won top prize in the German accounting body's annual awards for sustainability reporting and the adidas Group is now recognised as a leader in sustainability reporting and accountability within the apparel and footwear sector.
Companies don't act, people do. Telling good employee stories helps lift a report from being all about systems and targets and, if used in the right way, can help spur other employees into action. And interviewing employees is the best way to get a great story.
When commissioned to write the Land Securities 2008 CR report, the team had decided on case studies about some of their best employees. Head office knew of some exemplary work at their Gunwharf Quays shopping centre in Portsmouth and, being ex-journalists, recognised the value in sending me down there to interview the centre manager.
Gunwharf Quays has bars and a casino as well as shops and there had been some public order issues. The centre manager had managed to engage enough of the people working in the stores to join him in becoming trained as special constables – volunteer police – so they could improve safety and security. And it had worked – a good story of employee initiative and successful partnership working. What made it a great story was when the centre manager told me his dead father would have been proud of him… because he had been a policeman. Head office didn't know that.
One company that asked me to help them answer this question was mining giant Xstrata plc. Having decided to reduce the length of their report and publish more on their website, they wanted to ensure the content across the two platforms was complete.
I rewrote the top-level pages in the sustainability section of the corporate website in concise, straightforward language. And having reviewed the Global Reporting Initiative guidelines for the mining and metals sector, I ensured the lower-level pages comprehensively covered their material issues. The result is that both expert and lay audiences can find what they need from the corporate website and it successfully complements the company's sustainability report.
I was commissioned to articulate the sustainability strategy for this global supplier of technology and services to companies in the process industries such as mining and pulp and paper. The brief was to avoid the fluffiness and jargon so prevalent in many such company statements. The client explicitly stated he did not want to see all the 'right' management buzzwords.
After an initial conversation and a review of relevant materials, I prepared an interview with the client to explore options for inclusion and degrees of emphasis. My draft needed just one round of amends before the client signed it off, describing it as 'close to perfection'.
View a more comprehensive list of my recent projects.


Now that you have successfully installed this profile, what's next. As you know, this profile was designed to give you a good foundation, it is now up to you to think of how you will grow your community and how your members will interact.
Tiki is built to be very flexible for Groups and Permissions, if your community needs more fine grained permissions or private area's, you can easily create them with Tiki. Please visit Tiki Documentation to learn more.


text:
Study Finds Drop in Death Rates from Strokes Over Last Two Decades
Tel Aviv — Despite the significant reduction in the overall incidence and death rates from strokes in the United States over the past twenty years, more attention needs to be paid to specific age groups, a recent study found.
The new research, conducted by Dr. Silvia Koton of Tel Aviv University's Sackler Faculty of Medicine and the Bloomberg School of Public Health at Johns Hopkins University, Prof. Josef Coresh of the Bloomberg School of Public Health, and a team of experts at Hopkins, the University of North Carolina, Chapel Hill and the University of Arizona, found a 24 percent decline per decade in first‐time strokes and a 20 percent drop per decade in deaths after strokes in the last 24 years.
Published in the Journal of the American Medical Association, the study provides empirical evidence of a decline in stroke incidence and subsequent mortality across racial and gender groups. However, it also indicates a disparity of stroke incidence across different age groups.
According to the study, the decline in stroke risk was concentrated mainly in the over‐65 set, with little progress in reducing the risk of strokes among young people. In contrast, the drop in stroke‐related deaths was primarily found among those under age 65, with mortality rates holding firm in older people.
If the obesity epidemic in the U.S. and other countries progresses as expected, the incidence of high blood pressure, diabetes, and high cholesterol levels will rise, and millions will face an increased risk of stroke, says Dr. Koton. "Stroke is not only the number four cause of death in the U.S., but the leading cause of long-term disability in adults. As a result, the prevention of strokes is crucial," said Dr. Koton.
"Since strokes mainly affect older populations, and our population is aging, it is important to learn about changes in stroke incidence and mortality. Our findings are encouraging, but they also suggest that there are specific groups that require more attention. Adopting a healthy life style and controlling cardiovascular risk factors is important for everybody, but apparently there is a need to focus stroke prevention efforts on particular population subgroups."
Extensive study population
The study based its findings on data presented by Atherosclerosis Risk in Communities (ARIC) research, which monitored 15,792 residents between the ages of 45 and 64 in four U.S. communities starting in the late 1980s. In the new study, researchers followed the progress of 14,357 participants who were free of stroke in 1987, with an eye to stroke hospitalizations and deaths between 1987-2011.
Extensive information was collected through interviews and physical exams at baseline (1987-1989) and in three follow-up visits (1990-92, 1993-95, and 1996-98). In addition to the check-ups, annual phone interviews were conducted as well as active surveillance of discharges from local hospitals until December 31, 2011.
"Decreases in stroke incidence and mortality have previously been demonstrated, but empirical data on validated stroke incidence are scarce," said Dr. Koton. "In the ARIC study, each stroke was confirmed by expert review of medical charts using uniform criteria. In addition, previous reports on long-term trends in stroke incidence by race have not been consistent, with some studies in the U.S. showing decreases in stroke incidence over time only among whites — but not African-Americans. Our study shows that stroke incidence and mortality are decreasing also among African-Americans."
The researchers hope their findings will provide a basis for future studies that focus on the reasons for age disparities in stroke incidence and subsequent mortality.
American Friends of Tel Aviv University (www.aftau.org) supports Israel's leading, most comprehensive and most sought-after center of higher learning, Tel Aviv University (TAU). Rooted in a pan-disciplinary approach to education, TAU is internationally recognized for the scope and groundbreaking nature of its research and scholarship — attracting world-class faculty and consistently producing cutting-edge work with profound implications for the future. TAU is independently ranked among the world's top universities and #1 in Israel. It joins a handful of elite international universities that rank among the best producers of successful startups.
MORE FROM Stroke
Study Shows No Additional Benefit of Direct Oral Anticoagulants for Certain Strokes
Nerve stimulation could provide new treatment option for most common type of stroke
A New Strategy for Protecting the Brain After Strokes
Lowering blood pressure reduces brain bleeding in strokes
New Study Shows Stem Cells Can Be Given Safely to Stroke Patients with Catheterization Procedure
This gene could play a major role in reducing brain swelling after stroke
New approach to stroke treatment could minimize brain damage
Immune profile two days after stroke predicts dementia a year later
High Number of Depression Symptoms Linked to Increased Risk of Stroke
Diet drinks may be associated with strokes among post-menopausal women
Intense IV blood sugar control doesn't improve stroke outcomes
Stroke survivors' beliefs seem to reduce blood pressure
11/27/2018 Stroke Treatment could offer hope for brain bleeding and stroke


text:
package messageq

import (
	"github.com/Rafflecopter/golang-messageq/discovery/redis"
	"github.com/garyburd/redigo/redis"
)

func NewRedis(pool *redis.Pool, cfg *Config, discoveryPrefix string) *MessageQueue {
	cfg.Defaults()
	disco := redisdisco.New(pool, discoveryPrefix, cfg.Delimiter)
	return New(pool, disco, cfg)
}

redpajama_set_name: RedPajamaGithub


LOS ANGELES — Native Voices at the Autry, America's leading Native American theatre company, presents Hurricane Savage as part of its First Look Series, a script development process that brings playwrights together with professional directors, dramaturgs, and actors.
Written by Montana Cypress (Miccosukee Tribe of Indians of Florida), Hurricane Savage takes place in the midst of a Category 5 hurricane, as an estranged son returns to his childhood home where the past haunts the living and the dead. It's there, deep in the Everglades, where the devastating effects of long-held secrets, human nature, and the inability to express oneself combine with the unpredictable, unrelenting force of Mother nature.
Native Voices at the Autry's First Look Series is a script development process that brings playwrights together with professional directors, dramaturgs, and actors. Full-length plays are workshopped and prepared for a public staged reading and discussion, giving the playwright an opportunity to hear the play—often for the first time—with a live audience. Plays can be new works, works-in-progress, or material that has already been produced at another venue that the playwright would like to revise for future productions.
Hurricane Savage is free but reservations are recommended. For reservations and additional information, visit TheAutry.org/NativeVoices.
Montana Cypress (Miccosukee Tribe of South Florida*) (Playwright) is a Los Angeles-based playwright and actor. Montana lived most of his life on the Miccosukee Indian Reservation located in the heart of the Everglades. In 2015, he made the move from South Florida to Los Angeles to study acting at the New York Film Academy in Burbank where he discovered a talent for writing. He's continued to act, write, and direct short films in addition to writing plays and short stories. Montana is a new member of the Native Voices Artists Ensemble and lives in Burbank.
Jason Grasl (Blackfeet*) (Director) has been involved with Native Voices since 2007. He has performed at the Woolly Mammoth Theatre, New York's Public Theatre, and La Jolla Playhouse. His stage credits include Cherokee, The Blame of Love (which he also wrote), Trophies, Sliver of a Full Moon, and Tony n' Tina's Wedding. Film credits include Cassidy Red and Fantasy Football: The Movie. His TV credits include Hot in Cleveland and White Collar. Grasl is also a member of the Mayflower Welcoming Committee and serves on the SAG-AFTRA Native American Committee.
Randy Reinholz, (Choctaw*) (Founder and Producing Artistic Director of Native Voices at the Autry) is an accomplished producer, director, actor, and playwright. Off the Rails, his bawdy and irreverent adaptation of Shakespeare's Measure for Measure, had its world premiere at Oregon Shakespeare Festival with Bill Rauch directing in 2017. He has produced more than 30 scripts and directed over 60 plays in the United States, Australia, England, and Canada. Reinholz is a Professor at San Diego State University, where he served as Head of Acting from 1997-2007, Director of the School of Theatre, Television, and Film from 2007-2012, and Director of Community Engagement and Innovation for the College of Professional Studies and Fine Arts at SDSU from 2012-2015.


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text:
Q: htaccess replace domain and add language I've tried a few way, but I need some help with the redirect rules :(
What I need is
Redirect domainA.com/pagename.php to domainB.com/pagename.php?lang=EN
And
Redirect domainA.com/directory/pagename.php  to  domainB.com/directory/pagename.php?lang=EN
I've tried something like this
Options +FollowSymlinks
RewriteEngine on
RewriteBase /

RewriteCond %{HTTP_HOST} ^domainA.com
RewriteRule ^(.*) http://domainB.com/$1?lang=EN [P]

And
Options +FollowSymlinks
RewriteEngine on
RewriteBase /

RewriteCond %{REQUEST_URI} [NC]
RewriteRule ^(.*)$ /$1?lang=EN [L]

But it doesn't work.

A: Can you try something like this,
<IfModule mod_rewrite.c>
    RewriteEngine On
    RewriteRule ^pagename.php$ http://domainB.com/pagename.php?lang=EN [R=301]
    RewriteRule ^directory/pagename.php$ http://domainB.com/directory/pagename.php?lang=EN[R=301]
</IfModule>

A: Try with below,
RewriteEngine On
RewriteRule ^(directory)?/([^/]+)$ http://domainB.com/$2?lang=EN [R=301,L]


text:
Robert MacFie "Bob" Scriver
Name Robert MacFie "Bob" Scriver [1, 2, 3]
Born 15 Aug 1914 Browning, Glacier, MT [4, 5, 6, 7]
Died 29 Jan 1999 Browning, Glacier, MT [3, 8, 9]
Buried Abt 29 Jan 1999 Cut Bank, Glacier, MT (Crown Hill Cemetery) [3, 10]
Person ID I1631 Bullock
Father Emery Thadeus Scriver, b. 17 Nov 1879, Clarenceville, Missisquoi, QC , d. 17 Aug 1971, Clarenceville, Missisquoi, QC (Age 91 years)
Mother Ellison Westgarth Macfie, b. 4 Sep 1887, Clarenceville, Missisquoi, QC , d. 16 Feb 1977, Browning, Glacier, MT (Age 89 years)
Married 9 Aug 1911 Clarenceville, Missisquoi, QC (St. George Anglican) [3, 11, 12]
Family 1 Alice Permelia Prestmo, b. 22 Dec 1919, North Dakota , d. 21 Mar 1990, Yakima, Yakima, WA (Age 70 years)
Married 20 Nov 1937 Cardson, AB [2, 3]
1. Margaret Alice Scriver, b. 19 Jul 1938, d. 12 May 1968, Anancortes, Skagit, WA (Age 29 years)
2. James Robert Scriver, b. 8 Jun 1942, d. 26 Aug 1993, Kalispell, Flathead, MT (Age 51 years)
Family 2 (Private)
Family 4 Dorothy Lorraine Holdren, b. Abt 1915, d. 2002 (Age ~ 87 years)
Married 15 Aug 1972 New York, NY [2]
[S497] Crown Hill Cemetery, Cut Bank, Glacier County, MT, Find A Grave, HS att(1631): Memorial# 59354875: Robert Macfie "Bob" Scriver.
[S310] Macfie-Scriver Family Tree, Browning Montana.
[S138] Private source, Chart#1.
[S497] Crown Hill Cemetery, Cut Bank, Glacier County, MT, Find A Grave, HS att(1631): Memorial# 59354875: DOB: Aug 15, 1914; BP: Cut Bank, Glacier, MT.
[S231] Montana, Death Index, 1868-2011, Original data: State of Montana. Montana Death Index, 1868-2011. Helena, Montana: State of Montana Department of Public Health and Human Services, Office of Vital Statistics, DR att(1631): abt 1915.
[S138] Private source, Chart#1: Aug 17, 1914.
[S64] Bannon Family Tree, Private source, Aug 15, 1914.
[S231] Montana, Death Index, 1868-2011, Original data: State of Montana. Montana Death Index, 1868-2011. Helena, Montana: State of Montana Department of Public Health and Human Services, Office of Vital Statistics, DR att(1631): Jan 29, 1999; Glacier County, MT.
[S497] Crown Hill Cemetery, Cut Bank, Glacier County, MT, Find A Grave, HS att(1631): Memorial# 59354875: DOD: Jan 29, 1999; DP: Browning, Glacier, MT.
[S497] Crown Hill Cemetery, Cut Bank, Glacier County, MT, Find A Grave, HS att(1631): Memorial# 59354875: DOD: Jan 29, 1999; Crown Hill Cemetery, Cut Bank, Glacier, MT.
[S230] Clarenceville, QC (St. George Anglican), 1852-1942, Quebec, Vital and Church Records (Drouin Collection), 1621-1967, MC att(1862): Aug 9, 1911; Clarenceville Anglican.
[S64] Bannon Family Tree, Private source.


So What Exactly is Casinomeister?
Casinomeister is a website dedicated to maintaining fair play at online casinos. Established in 1998, the website is where those who feel they have been treated unfairly at online casinos may voice their concerns. All complaints are investigated, and if the website believes that there is truth to the concern; the online casino is added to a list of suspicious entities.
Likewise, any casino that is seen to be not living up to its promises, offering games that are unreliable or unfair, or is in any other way improper, the Casinomeister website will make it known.
There is also a list of accredited online casinos that have perfect records of fairness, allowing those that are new to the online gambling world direct access straight to the cream of the crop. The website welcomes feedback and participation from the public, and keeps its lists updated on a daily basis.
Or more information about the casinos listed on the website, please contact the customer support centre. Online casinos that feel they have been unfairly blacklisted may also contact the website administrators.
Along with handling thousands of complaints and recovering money on behalf of online gamblers, Casinomeister also lists those that have perfect reputations and offer good service. In order to jump directly to these casinos, click the accredited casinos list in the upper left of the screen. Here you'll find some of the best casinos online like River Belle casino and so much more!
Note that the website uses a rating system, based not only on the fairness of the website, but also the variety of games offered and user-friendly nature of the website design.
To see websites that have been reported and have outstanding complaints against them, click on the rogue casino list, directly to the right of the accredited casinos list.
In the digital world it is very difficult for a casino to knowingly or maliciously be unfair. Software, after all, works exactly as it has been designed, with little room for unscrupulous or devious behaviour.
In fact, there is virtually no case of casino software ever doing anything other then what it was specifically designed to do. The only real problems at online casinos occur due to poor communication between one device and another. Online casino work, after all, based on a steady stream of communication.
It can be issue, therefore, when that stream of communication breaks down. If an online gambler wins a hand of digital poker, for example, but communication is interrupted before the payment is made, that payment amount may be lost.
It is how the online casino responds to this situation that determines if that establishment is fairly treating its players. It is very important to keep in mind that every online gambling transaction has a serial code attached, which can generally be seen at the lower part or bottom part of the screen.
If problems occur, this serial number should immediately be taken note of. When reporting the problem to the casino, quoting this serial number is absolutely essential. It can't be expected that an online casino will respond to every complaint of lost money without proof that the transaction took place.


text:
Winning numbers drawn in 'All or Nothing Night' game
Nearly 1 million people have voted early in Georgia
By: Shelia M. Poole, The Atlanta Journal-Constitution
Updated: Oct 29, 2018 - 9:57 AM
Early voting efforts got another boost Sunday when Black Voters Matter teamed up with nearly a dozen civic and community organizations to take people to the polls that were open in some metro Atlanta counties.
The parking lot of the IBEW Building on Pulliam Street became the staging ground for the nonpartisan "No Voter Suppression Sunday: Fight Back Freedom Rides" - which included a surprise appearance by comedian and television host Chelsea Handler.
Handler thanked people for coming out and "fighting the good fight. … Your voice is important."
She reminded those gathered that voting is not a privilege, but a right and "it's not anyone's right to take away that right."
Cliff Albright, co-founder of Black Voters Matter, said the organization is committed to getting people to the polls and building communities, so even after the election, they will "be in a stronger position."
He also wants to make it clear, though, "that we won't tolerate voter suppression."
Police says sisters, 16 and 22, found dead and bound together in Hudson River
Teen killed after Zaxby's shift saved siblings 8 years ago during attack
Woman fired after video of harassing rant goes viral
According to a recent analysis by The Atlanta Journal-Constitution, county election officials have closed 214 precincts across the state since 2012. Officials say they are saving taxpayer money, but voting rights activists say they are targeting African-American voters.
At 11, student Jamarcus Hill is too young to vote, but that didn't stop him from attending the rally.
"I just want people to get out to vote," said Hill. "It matters. You're voting for the community and everybody in it. You're voting for the children. You're voting for the schools and law enforcement."
Among them was Emma Steed of Riverdale.
"We're here to represent women. It's time for us to step up and get things going," said Steed, who made no secret of whom she would support in the gubernatorial race. Democrat Stacey Abrams is vying to become the nation's first female African-American governor in her bid against Republican Brian Kemp. Of course, Kemp also has his many supporters - as well as President Donald Trump's full support - as record numbers of the state's residents have turned out to take part in early voting these past two weeks.
P. Kelly of Jonesboro, a retired clerk for the U.S. Postal Service, has always voted in presidential and statewide elections.
"If you don't vote, you don't count," she said. "Your vote speaks."
Cheryl Greene, a zumba instructor from College Park, couldn't agree more and wanted her vote to speak volumes.
She makes sure to vote in every midterm election. "They're even more important," she said. "These are the people who decide what happens in our communities."
Helen Butler of the Georgia Coalition for the People's Agenda has worked with voter campaigns for 18 years. She said heartened by the large number of people who are participating in early voting in the midterms in advance of Nov. 6.
"I'm just so happy to see this kind of enthusiasm," she said. "It's important to get people engaged in the process."
Early voting in Georgia has risen dramatically over the years. In 2016, roughly 58 percent of all voters cast their ballots in advance of Election Day, compared to 37 percent in 2014.
As of Thursday, 944,426 people had voted in Georgia – nearly three times as many ballots cast as at the same point in the last midterm elections in 2014.
Atlanta poet and author Hank Stewart used social media to spread the word about the event.
He said the election has re-engaged people to vote and brought in new voters.
"There was so much energy," he said of Sunday's voter event.
Multimedia journalist Jenna Eason contributed to this article.


text:
The Future of Egypt's Copts
by Samuel Tadros
Editor's note: The following essay is an excerpt from the Hoover Press book Motherland Lost: The Egyptian and Coptic Quest for Modernity.
The fall of the Mubarak regime in February 2011 unleashed a monumental and contagious wave of optimism. Images of Christians and Muslims holding hands in Tahrir Square were broadcast around the world and gave credence to the narrative that a new more liberal and democratic Egypt was being born. The truth was entirely different.
Copts were never enthusiastic about the revolution. Perhaps it was the wisdom of centuries of persecution that taught minorities the eternal lesson of survival: that the persecuting dictator was always preferable to the mob. The ruler, after all, could be bought off or persuaded to back off, or constrained by foreign powers, but with the mob, you stood no chance. Some of the Coptic youth were lured by the promise of a liberal Egypt in which their plight might finally come to an end, but the older generation knew better. The promises of January 2011 soon gave way to the reality of May, when the churches of Imbaba were attacked, and October, the time of the Maspero massacre. The complete collapse of the police and the state's repression apparatus liberated Islamists from any constraints. On the national level, Islamists soon swept elections and dominated the political sphere, and on the local level, Islamists, much more emboldened by the rise of their brethren nationally and the collapse of the police were asserting their power on Egyptian streets and villages and enforcing their views. While their leaders such as the Muslim Brotherhood's Deputy General Guide, Khairat El Shater, were proclaiming their goal of the "Islamization of life," local Islamists were making that goal a reality on the ground.
Photo credit: Talk Radio News Service
Patterns of persecution continued after the revolution and were reinforced. The number and scope of the attacks swelled dramatically and they were no longer limited to obscure villages or shantytowns but spread to the streets of Cairo and in front of the official TV headquarters. Church buildings were attacked and burned, mob violence against Copts was on the rise, and the new horror of forced evacuations from villages was becoming more common. Copts in small villages were increasingly forced to adhere to the Islamists' standards and vision enforced on the ground. Accusations of blasphemy and insulting religion rose with Copts as their primary targets. Seven Copts today linger in Egyptian prisons as a result of court verdicts due to such accusations. The most worrisome aspect for Copts remains the participation of their neighbors, coworkers, and people they had grown up with in attacking them. Even if the Egyptian state ruled by the Muslim Brotherhood miraculously decided to intervene, the local hatreds are now impossible to contain.
On the national level the picture is also gloomy. While the Muslim Brotherhood paid lip service to Western and Coptic concerns before its ascent to power promising equality and freedom for all, once it came to power, those promises were forgotten. The dynamics of Egyptian politics and the rise of the Salafis and the threat they pose to the Muslim Brotherhood ensure that the Muslim Brotherhood will not attempt to address Coptic grievances. The Muslim Brotherhood still insists on using sectarian rhetoric that inflames local angers against Copts, and its leaders use Copts as scapegoats for the problems Egypt faces from train accidents to opposition demonstrations. The new Egyptian Constitution, passed in December 2012, further enshrines both the Islamic nature of the state and second class status for Copts.
The Islamists' goal is not the annihilation of Copts. Copts are not likely to face a holocaust in the future, though local pogroms are all but guaranteed. The Islamists' goal is to subjugate Copts to their notions of their proper place as dhimmis under benevolent Islamic rule. It is for Copts to accept dhimmitude, live by it, and embrace it. Copts will be allowed to live in Egypt, tolerated as second-class citizens recognizing and accepting their second-class status. Any attempt by Copts to break those chains of dhimmitude and act as equals is frowned upon as an affront to the supremacy and primacy of Islam in its own land.
Indisputably, there is today a Coptic nation. It is however not a nation that seeks to achieve independence and statehood. That nation is not racial nor, after the loss of the Coptic language, is it based on a distinct language or on purely religious lines. Instead, it is a nation that is founded on the unique history of a church. It is a nation, as S.S. Hassan described it, whose topography is invisible. The nature of the dangers facing that nation have varied throughout its history from assimilation in an imagined liberal Egypt, to the erosion of Coptic uniqueness, the threat of Protestant missionaries, and of modernity and its discontents. Today, this nation faces a more serious threat. It can fight back against persecution although overwhelming odds lined up against it assure its defeat. It can accept dhimmitude and live as second-class citizens, or it can withdraw inside the walls of its ancient church finding comfort within those walls.
The prospects for Copts in Egypt are, to say the least, bleak. Their options are limited. Copts are not geographically concentrated in one area so that the potential for a safe haven may be considered, and unlike the Jewish emigrants escaping Egypt in the '40s and '50s, for Copts driven out of their ancestral homeland there is no Israel to escape to. Nor does their overall percentage in Egypt allow them to play a key role in shaping its future. The only option in front of them is to pack their bags and leave, putting an end to two thousand years of Christianity in Egypt. A new wave of Coptic emigration has already started and it is immense. Most are heading to the countries their brethren settled in past decades: the United States, Canada, and Australia. Richer Copts are buying houses in Cyprus and with it receiving residence there, while Georgia is becoming a favored destination for their poorer brethren. The sad reality, however, is that not all of them will be able to flee. There is simply no place in the West for millions of Coptic immigrants. In the end, those Copts with better English and skills will be able to escape, leaving their poorer brethren behind. The community will lose its best elements, those who provide jobs for their brethren, those who donate to the church, further elevating its misery.
The feeling of sadness and distress is impossible to overcome as I watch the faces of the new immigrants in my church in Virginia. A church that has withstood diverse and tremendous challenges is now threatened in its very existence. When Copts leave Egypt, it is not only a loss to them and their church. A country and region will lose a portion of its identity and history. Devoutly religious, Copts point to the promises of the Lord in Isaiah 19:19 of the altar to the Lord in the heart of Egypt, and to the Coptic Church's history. Coptic history has been an endless story of decline and despair, but it has also been a story of survival, endurance in the face of persecution, and the courage and blood of martyrs becoming the seeds of the church. Persecution has taken its toll on the church and on Copts, but Coptic history has also been a story of triumph amidst despair and of the Lord's protection of his people. Under the Coptic Cathedral in Cairo are the relics of two men: St. Mark, who brought the message of Christ to the Egyptians and ultimately shed his blood on its soil, and St. Athanasius, the defender of faith and the man who stood against the whole world and kept the Orthodox faith alive. It is as if the cathedral and the whole Coptic Church stands on those two pillars, martyrdom and faith.
Pope Tawadros II who rose to the throne of St. Mark on November 18, 2012, faces enormous challenges. He has declared his intention to focus on organizing the Coptic Church internally and has already undertaken some very positive initiatives in that regard but, no matter what his intentions are, he will inevitably find himself forced to deal with the growing plight of his people.
The Coptic exodus from Egypt will pose a colossal challenge to the Coptic Church. Today the Coptic Church has more than 550 churches outside of Egypt. At a moment in the not so distant future, the center of gravity of the Coptic Church will no longer be inside Egypt's borders. The nature of this challenge is one the church has never faced before and is currently ill-equipped to address: how to become a truly universal church and open up the Coptic Church to the rest of Christendom while maintaining its uniqueness; how to keep both the Christian faith of the new immigrants who will move to Western countries and the specific Coptic identity in face of an open market competition between Christian denominations; what does being Coptic actually mean for those living outside of Egypt's borders; how to provide for the material needs of the new immigrants who cling to the church not only seeking spiritual guidance; and how to cater to the ones who remain and whose lives will be increasingly difficult. These are all open questions that await history's judgment.
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text:
Adams, Kenneth (1897-1966)
Aguilar (Santo Domingo-Kewa), Vidal
Aguilar(Santo Domingo-Kewa), Vidal
Home > Search by Artist > Davey, Randall (1887-1964)
Born in East Orange, New Jersey, Randall Davey became an influential figure in early 20th century art including the art community of Santa Fe. He became a painter of portraits, still lifes, nude figures, and horse-racing genre, especially scenes of polo matches.
Davey studied architecture at Cornell University from 1905 to 1907, then left for New York City to attend Robert Henri's School of Painting and the Art Students League. He and Henri became good friends, and in 1910, traveled throughout Europe together.
In 1913, Davey was one of the exhibitors at the landmark Armory Show exhibition, where modern art was introduced on a large scale to the American public. In 1915, Davey took the National Academy of Design's Second Hallgarten Prize, and won honorable mention at the Panama-Pacific Exposition in San Francisco.
Davey married Florence Nicks Sittenham of New York on May 19, 1911. That summer Davey painted with Henri and Bellows on Monhegan Island, Maine. Soon after he was appointed assistant instructor in Henri's summer painting classes in Spain. In 1913, Randall and Florence had their first son, William. They divorced in 1930, and he was married to Isabel Holt in 1932.
Davey and fellow painter/friend John Sloan were both students of Robert Henri, who had encouraged them to visit New Mexico. They and their wives headed West from New York City in a Simplex open touring car for an extended trip in 1919. They intended to camp but spent most nights in hotels and said that the hardest part of the trip was "getting their wives out of the hotel in the morning." Upon arriving, the travelers fell in love with the surroundings, and the Daveys decided to settle in Santa Fe where the Daveys purchased an old mill outside of town and converted it into a studio.
Unlike many artists of his time in the West, Davey did not make a practice of painting Indians. A vast majority of his subjects were nudes, which he rendered in a bold, brightly colored, Post-Impressionist style. A lover of horses and horse racing, Davey often used them as subjects in his works and not always from the spectator's viewpoint. His goal in these paintings was to capture the "nervous excitement and intensity" of the racetrack experience. When he taught at the Broadmoor Art Academy in 1924, his salary was twice the standard rate because of his skill in the game of polo and his necessity to maintain a string of ponies and keep up with the social set that followed the sport.
During his career, Davey was also commissioned to do several murals, some of which are in the Will Rogers Memorial Shrine in Colorado Springs, Colorado.
Davey received many awards, including: second Julius Hallgarten Prize from National Academy of Design, for Young Woman in Brown, and Honorable Mention from Panama Pacific Exposition, for Lighthouse Keeper. In 1938 National Academician and Thomas B. Clarke American Figure Composition Prize, National Academy of Design, for Goose Hunters.
Randall Davey was a member of the National Academy of Design, National Association of Mural Painters, National Association of Portrait Painters, Board of Directors of Independent Artists, Taos Society of Artists, New Mexico Painters, and the Painter-Gravers Society.
In 1931, he was a member of the selection committee of the Broadmoor Art Academy, and served as a juror for the Carnegie International Exhibition, Pittsburgh, Pennsylvania. Also he served as juror for the Pennsylvania Academy of the Fine Arts, Philadelphia exhibition and in 1939 for The Corcoran Gallery of Art, Washington, D.C., Biennial Exhibition.
His work may be found in the Art Institute of Chicago; Corcoran Gallery of Art, Washington, D.C.; Cleveland Museum of Art; Delaware Art Institute, Wilmington; Detroit Institute of Arts; Kansas City Art Institute and School of Design, Missouri; Montclair Art Museum, New Jersey; Museum of New Mexico, Santa Fe; Nelson Gallery of Art, Atkins Museum of Fine Arts, Kansas City, Missouri; Whitney Museum of American Art, New York City; and the Will Rogers Memorial Shrine, Colorado Springs.
A noted art instructor, Davey held teaching positions at the School of Art, Art Institute of Chicago (1920), the Kansas City Art Institute (1921-1924), Broadmoor Art Academy, and at the University of New Mexico (1945-1956). Elected honorary member at the School of American Research, Santa Fe, New Mexico in 1957.
Davey died, at age 77, in a car accident in 1964, on the way to California.
"M Paddock Hieleah"
"Trotters"


text:
from __future__ import print_function

import txtorcon.spaghetti
from txtorcon.spaghetti import State
from txtorcon.spaghetti import Transition
from txtorcon.spaghetti import FSM
from twisted.trial import unittest

import os
import subprocess
import tempfile

class FsmTests(unittest.TestCase):

    def match(self, data):
        if data.split()[0] == '250':
            return True
        return False

    def test_reprs(self):
        """
        not really 'testing' here, going for code-coverage to simply
        call the __str__ methods to ensure they don't explode
        """

        a = State("A")
        b = State("B")
        tran = Transition(b, lambda x: None, lambda x: None)
        a.add_transition(tran)
        fsm = FSM([a, b])
        str(fsm)
        str(a)
        str(tran)
        tran.start_state = None
        str(tran)
        fsm.dotty()

    def test_no_init(self):
        fsm = FSM([])
        self.assertRaises(Exception, fsm.process, "")

    def test_no_init_ctor(self):
        fsm = FSM([])
        idle = State("I")
        str(idle)
        fsm.add_state(idle)
        self.assertWarns(RuntimeWarning, "No next state",
                         txtorcon.spaghetti.__file__, fsm.process, "")

    def test_two_states(self):
        fsm = FSM([])
        idle = State("I")
        notidle = State("N")
        fsm.add_state(idle)
        fsm.add_state(notidle)

    def test_no_matcher(self):
        idle = State("I")
        other = State("O")
        fsm = FSM([idle, other])

        idle.add_transition(Transition(other, None, None))
        fsm.process("")

    def test_bad_transition(self):
        self.assertRaises(Exception, Transition, None, self.match, None)

    def test_dotty(self):
        idle = State("I")
        fsm = FSM([idle])
        self.assertTrue(idle.dotty() in fsm.dotty())
        self.assertTrue("digraph" in fsm.dotty())
        fname = tempfile.mktemp() + '.dot'
        try:
            f = open(fname, 'w')
            f.write(fsm.dotty())
            f.close()
            try:
                proc = subprocess.Popen(('dot', fname),
                                        stdout=subprocess.PIPE,
                                        stderr=subprocess.PIPE)
            except OSError:
                # Graphviz probably not available; skip
                return
            else:
                _, stderr = proc.communicate()
                retcode = proc.poll()
                if retcode:
                    self.fail('Calling dot returned %i (%s)' % (retcode,
                                                                stderr))
        finally:
            os.unlink(fname)

    def test_handler_state(self):
        idle = State("I")
        cmd = State("C")

        idle.add_transitions([Transition(cmd,
                                         self.match,
                                         lambda x: idle)])

        fsm = FSM([idle, cmd])
        self.commands = []
        self.assertEqual(fsm.state, idle)
        fsm.process("250 OK\n")
        self.assertEqual(fsm.state, idle)

    def test_simple_machine(self):
        idle = State("I")
        cmd = State("C")

        idle.add_transitions([Transition(cmd,
                                         self.match,
                                         None)])

        fsm = FSM([idle, cmd])
        self.commands = []
        self.assertEqual(fsm.state, idle)
        fsm.process("250 OK\n")
        self.assertEqual(fsm.state, cmd)

    def doCommand(self, data):
        print("transition:", data)


text:
Architectural Detail
Architectural Detail ~ A glimpse into the myriad styles of architecture in this world.
Heroic Figure - Judith Sparhawk
Yesterday I posted a view of the rotunda at the Natural History Museum of Los Angeles. This view includes the sculpture in the middle of the room, titled Heroic Figure, by Julia Bracken Wendt, 1914. On the green stone around the base, were the words history, science, music. In this sculpture there are three women, back to back, all holding up a leaded glass lighted sphere--the sun? the moon? the earth? 2/20/20
In the Rotunda - Judith Sparhawk
I spent a few hours today up in Los Angeles visiting with my daughter and family, who were down from Canada. We went to the Natural History Museum of Los Angeles. This i,mage is from inside the Haage Family Rotunda, from one of the older parts of the museum. There were many wonderful architectural details in the rotunda. 2/19/20
Through the Arches
This is a view of the outside passageway at the Barstow, CA train depot. It is (or was?) the site of one of the Harvey House restaurants that Fred Harvey built at railroad stations throughout the southwest from 1876 to 1901 when he died. The company continued, and had 84 restaurants at its peak. I liked the architectural details, light and shadows. 2/8/20 Judith Sparhawk