SML's annual photo contest is open to monster lovers all over the galaxy. It's never too early to plan your photo submission for the 2015 contest. Maybe stage a family portrait. Take your monster out for a picnic, or a romantic dinner. Convince it to dress in matching sweaters. Stand back to back in the buddy cop pose. You can even capture that precious moment when your monster opens the official Hug A Monster Day greeting card you've given them.
We look forward to your 2015 photo submissions.
This year, SML also held our first-ever scavenger hunt around our hometown of Asheville, NC. All participants had to do was follow SML on Facebook and Twitter, solve the clues as we posted them, and be the first to find the prize.
Let Rocky tell you about the birds and the bees and the flowers and the trees. Be there before 4 to get in the door, or peek around back for the money.
Team Cartwright's first win found among the ferns.
40 Love. Find the cash. John McEnroe would dig this stash. Off the courts and behind the clay. Finding this prize will make your day. Then up the hill to get your kicks. Bring the kids and have a picnic.
"Something has spoken to me in the night and told me that I shall die, I know not where". . . But we know where. And you should too. Go to his resting place now and find the loot!
Winners Matt and Laura at the gravesite of Asheville author Thomas Wolfe.
Everybody knows that the Bird is the Word. But the Beaver will make you a believer. Walk – don't run! – to find this prize. Don't mind the ones with binoculars; they're not our spies.
Alan and Nicole didn't know they were playing, but everyone's a winner when SML hides free money!
Dream Weaver, We believe you can get through this one right. The batter's up and it's time to play. Grab the cash and pick up a fork, go next door for the best pulled pork.
Win #2 for Team Cartwright, by far the most difficult prize to find.


Title: Moscovia, et, alia opera, de statu huius seculi, adversus Catholicae Ecclesiae hostes.
Title in English: Muscovy and Other Works, on the State of This Age, against the Foes of the Catholic Church.
[Cologne]: in officina Birckmannica, sumptibus Arnoldi Mylij, 1587; 2°.
Format: folio (32 x 20,5 cm). . 392. [II, index] pp.: early inscription title, small marginal waterstain at the beginning.
Binding: contemporary vellum with overlapping fore edges, manuscript title to spine: slightly stained, spine darkened.
Provenance: Karl Jedvard Bonde, Ericsberg Castle, Sweden (armorial booklabel to upper pastedown).
One of the earliest and most important descriptions of Russia in an excellent copy, in contemporary binding and kept in a noble library for more than a century.
The Jesuit Possevino (1533-1611) was sent to Moscow in 1581 on papal business, his mission being to mediate a dispute between the Muscovite Tsar and the Polish King, and also to encourage Ivan IV 'the Terrible' to go to war with the Turks and adopt the Roman Catholic faith. The present work includes many works and letters by Possevino next to 'Moscovia', here in its second, amended and enlarged edition. It contains a narrative of his negotiations and much material on the topography, people and other features of the State of Muscovy as well as of the Baltic and Poland. It also debates in length of the opposition between Catholic and Protestant faiths, discussing the works of Luther, Melanchton and Calvin.
Reference: VD16 P4459: Adams P2005: Adelung 1, 321-325: De Backer/Sommervogel VI, 1072. Cf. NYPL, Russia.
Second edition of Moscovia Antonii Possevini Societatis Ies, issued in 1587, Cologne.
Reference: "The Collection of Lawyer Jaunius Gumbis: the Past Preserved in Books". Museum and Collector - 7. Vilnius: National Museum of Lithuania, 2018, p. 423.
Published: "The Collection of Lawyer Jaunius Gumbis: the Past Preserved in Books". Museum and Collector - 7. Vilnius: National Museum of Lithuania, 2018, p. 422-423.


text:
Q: Wiggling the mouse OK. This is a bit of a vanity app, but I had a situation today at work where I was in a training class and the machine was set to lock every 10 minutes.  Well, if the trainers got excited about talking - as opposed to changing slides - the machine would lock up.
I'd like to write a teeny app that has nothing but a taskbar icon that does nothing but move the mouse by 1 pixel every 4 minutes.
I can do that in 3 ways with Delphi (my strong language) but I'm moving to C# for work and I'd like to know the path of least resistance there.

A: Something like this should work (though, you will want to change the interval).
public Form1()
{
    InitializeComponent();
    Timer Every4Minutes = new Timer();
    Every4Minutes.Interval = 10;
    Every4Minutes.Tick += new EventHandler(MoveNow);
    Every4Minutes.Start();
}

void MoveNow(object sender, EventArgs e)
{
    Cursor.Position = new Point(Cursor.Position.X - 1, Cursor.Position.Y - 1);
}

A: for C# 3.5
without notifyicon therefore you will need to terminate this application in task manager manually
using System;
using System.Drawing;
using System.Windows.Forms;

static class Program
{
    static void Main()
    {
        Timer timer = new Timer();
        // timer.Interval = 4 minutes
        timer.Interval = (int)(TimeSpan.TicksPerMinute * 4 / TimeSpan.TicksPerMillisecond);
        timer.Tick += (sender, args) => { Cursor.Position = new Point(Cursor.Position.X + 1, Cursor.Position.Y + 1); };
        timer.Start();
        Application.Run();
    }
}

A: The "correct" way to do this is to respond to the WM_SYSCOMMAND message. In C# this looks something like this:
protected override void WndProc(ref Message m)
{
    // Abort screensaver and monitor power-down
    const int WM_SYSCOMMAND = 0x0112;
    const int SC_MONITOR_POWER = 0xF170;
    const int SC_SCREENSAVE = 0xF140;
    int WParam = (m.WParam.ToInt32() & 0xFFF0);

    if (m.Msg == WM_SYSCOMMAND &&
        (WParam == SC_MONITOR_POWER || WParam == SC_SCREENSAVE)) return;

    base.WndProc(ref m);
}

According to MSDN, if the screensaver password is enabled by policy on Vista or above, this won't work. Presumably programmatically moving the mouse is also ignored, though I have not tested this.

A: When I work from home, I do this by tying the mouse cord to a desktop fan which oscillates left to right. It keeps the mouse moving and keeps the workstation from going to sleep.

A: (Windows 10 / .Net 5 / C# 9.0)
Instead of faking activity, you could

inform the system that it is in use, thereby preventing the system
from entering sleep or turning off the display while the application
is running

using SetThreadExecutionState, as described on PInvoke.net :
using System;
using System.Runtime.InteropServices;
using System.Threading;

namespace VanityApp
{
    internal static class Program
    {
        [DllImport("kernel32.dll", CharSet = CharSet.Auto, SetLastError = true)]
        private static extern ExecutionState SetThreadExecutionState(ExecutionState esFlags);

        [Flags]
        private enum ExecutionState : uint
        {
            ES_AWAYMODE_REQUIRED = 0x00000040,
            ES_CONTINUOUS = 0x80000000,
            ES_DISPLAY_REQUIRED = 0x00000002,
            ES_SYSTEM_REQUIRED = 0x00000001
        }

        private static void Main()
        {
            using AutoResetEvent autoResetEvent = new AutoResetEvent(false);
            using Timer timer = new Timer(state => SetThreadExecutionState(ExecutionState.ES_AWAYMODE_REQUIRED | ExecutionState.ES_CONTINUOUS | ExecutionState.ES_DISPLAY_REQUIRED | ExecutionState.ES_SYSTEM_REQUIRED), autoResetEvent, 0, -1);
            autoResetEvent.WaitOne();
        }
    }
}

The Timer is a System.Threading.Timer, with its handy constructor, and it uses AutoResetEvent.WaitOne() to avoid exiting immediately.

A: Raf provided a graceful answer to the problem for Win10 world, but unfortunately, his autoResetEvent.WaitOne() instruction blocks the thread, and therefore it must be in a separate thread of its own.
What worked for me can actually run in the main thread, the code doesn't have to be placed in the Main() method, and you can actually have a button to enable this functionality and one to disable it.
First, you certainly need to define the execution state flags:
[Flags]
private enum ExecutionState : uint // options to control monitor behavior
{
  ES_AWAYMODE_REQUIRED = 0x00000040, // prevent idle-to-sleep
  ES_CONTINUOUS = 0x80000000, // allow monitor power down
  ES_DISPLAY_REQUIRED = 0x00000002, // prevent monitor power down
  ES_SYSTEM_REQUIRED = 0x00000001 // keep system awake
}

Now, whenever you want to keep your system awake and block your monitor from turning off or idling to sleep, all you need to do, is execute a single command:
SetThreadExecutionState(ExecutionState.ES_AWAYMODE_REQUIRED | ExecutionState.ES_CONTINUOUS | ExecutionState.ES_DISPLAY_REQUIRED | ExecutionState.ES_SYSTEM_REQUIRED);

Then, if you want to undo this action and return your system back to its original execution state, just issue the following command:
SetThreadExecutionState(ExecutionState.ES_CONTINUOUS);

Keep in mind, each command will return the previous execution state, which means, when you first alter this state, you can cache the returned value locally and use it if/when you want to restore the previous state.

redpajama_set_name: RedPajamaStackExchange


Ensuring German entity compliance is time-consuming and often an unrewarding exercise, especially when dealing with numerous jurisdictions and different professional providers. Consultinghouse's corporate secretarial services help to create extra efficiencies dealing with multi-jurisdictional corporate governance changes, company name changes (often needed after acquisitions), provision of registered offices, and incorporations or liquidations across multiple jurisdictions. We help to keep you compliant, manage your regulatory risk and provide transparency, both in-country and across borders - in turn helping you to focus on your global ambitions.
We specialise in providing you with a single point of contact to coordinate the day-to-day management of your outsourced corporate secretarial operations, and ensure clear communication across multiple jurisdictions. Our highly experienced international team has extensive practical knowledge of local regulations. Tried and tested legal entity lifecycle processes establish control, consistency and cost effectiveness worldwide.
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Maryland officials sounded the alarm Thursday about two executive orders that President Trump signed Wednesday and about published reports that the president may be trying to dismantle a key federal agency.
Trump signed executive orders designed to speed up federal approval of oil and gas pipeline projects – making it harder for states to reject them. Trump issued the orders after complaints from the oil and gas industry that states and environmental groups are using the environmental review process to slow down or kill energy infrastructure projects.
Specifically, the executive orders call for the Environmental Protection Agency to issue new rules for states on how to comply with the Clean Water Act, and also direct the U.S. Department of Transportation to propose a rule allowing liquefied natural gas to be shipped in rail tank cars, and to consult with states, tribes and others before issuing new guidance and rules for states on how to comply with the Clean Water Act. They also take aim at climate change activists by directing the U.S. Labor Department to review whether investment funds that invest based on social goals like protecting the climate are abdicating their responsibility to maximize investors' returns.
Some states have already threatened to sue to overturn the executive orders.
Meanwhile, U.S. House Majority Leader Steny H. Hoyer (D-Md.) on Thursday reacted angrily to published reports that Trump is considering eliminating the U.S. Office of Personnel Management, the human resources office for the federal government. Maryland had 144,542 federal employees in 2018, according to Labor Department estimates – the fourth highest number in the country.


Aeroflot now offers cheap flights between the Czech Republic and Thailand for main season.
You can book return tickets Prague – Bangkok for just €528 / 13590 CZK.
Travel period includes main season in Thailand from December to February but the dates are quickly disappearing.
Normal price on this route in main season is at least €80 more!
You will have also great stopover in Moscow for just 2 hours.
Check calendar of all available dates and book here.
« Cheap flights to Cancun, Mexico for only €420!


text:
Home News Brief Colombia Fails to Tackle Illegal Fishing in Malpelo Reserve
Colombia Fails to Tackle Illegal Fishing in Malpelo Reserve
Angela Olaya
Eco-Trafficking
Hammerhead sharks are among the species at risk from illegal fishing in Colombia's Malpelo reserve.
Colombia's island of Malpelo, home to a vast marine reserve, is suffering the consequences of increasing levels of illegal fishing by domestic and foreign crews, with responses from authorities failing to address the problem so far.
Since 2017, Colombian authorities have been reporting an increase in fishing vessels from Ecuador, China and Panama, off the country's Pacific coast.
The problem only seems to be growing worse. In late April, neighboring Ecuador reported that 245 ships had been seen in 2019 so far around its own Galápagos National Park and along its maritime border with Malpelo.
SEE ALSO: Fish Bladders Mean Big Business for Chinese and Mexican Smugglers
The Colombia navy, for its part, on April 16 captured 21 Ecuadoreans and six Colombians in six motorboats close to Malpelo.`
Illegal fishing crews often work in partnership with smaller motorboats which allow them to quickly move their catches to safer areas, away from authorities, if the need arises.
China's demand for fresh fish has fuelled the illegal fishing boom around Malpelo, with highly requested species such as hammerhead sharks, tuna, albacore and wreckfish among the most affected.
Illegal fishing along Colombia's Pacific Coast is not new. However, the increasingly frequent presence of foreign ships in Malpelo, from Ecuador, Panama and China, shows that the government has been unable to stop them.
The presence of illegal Ecuadorean vessels in Malpelo points to their desire to find new spots outside Ecuadorean borders, where they can act without the potential legal implications of illegal fishing in protected areas such as the Galápagos National Park.
SEE ALSO: Coverage of Eco Trafficking
In April, Ecuador's President Lenin Moreno deployed ships and planes to the Galápagos National Park, set up new permanent coast guard presences and increased satellite monitoring over the area. The Chinese ambassador to Ecuador was also summoned to a meeting.
On paper, Colombia has been doing its best to defend Malpelo as well. The size of the maritime natural reserve was tripled in 2017 to 2.7 million hectares by the government of former president Juan Manuel Santos.
However, despite coordinated efforts by the navy, the national park's staff and NGOs, efforts to stop illegal fishing have failed to make a major impact.
The lack of resources to combat illegal fishing has also exposed another area of vulnerability: trade agreements between Colombia and Ecuador.
Hammerhead sharks and other Malpelo species are often sent to China, where they are in demand for use in traditional Chinese medicine or as status symbols, inside Ecuadorean export shipments. It is estimated that in 2017, the illicit business generated more than $23 billion globally.
The situation is further complicated when the illegal fishing industry crosses paths with cocaine trafficking.
Criminal groups are now increasingly making drug deals and exchanges far out at sea, concealed among fishing boats for security, Semana Rural reported.
Ironically, this appears to trigger a faster response from Colombian authorities than illegal fishing. "We only see the authorities whenever the ships are carrying cocaine," said Manuel Bedoya, president of Colombia's Association of Pacific Artisanal Fishermen.
Natalia Castellanos
Smuggled Ecuador Gas Fuels Colombia Cocaine Production
Illegal Fishing Threatens Food Security in Bolívar, Colombia
Sucumbíos: Lawless Ecuador Border Province Is Sanctuary for Traffickers
Guayaquil Remains Ecuador's Busy Cocaine Gateway to Europe
The Increasing Dangers Facing Latin America's Park Rangers

redpajama_set_name: RedPajamaCommonCrawl


text:
Giovan Battista di Jacopo
化名: 罗索·菲伦蒂诺 出生: 1494年 - 死亡: 1540年 坐落: 论坛, 米开朗基罗和佛罗伦萨画家厅, 蓬托尔莫和罗素·菲伦蒂诺厅,
Training under the Florentine masters, Andrea del Sarto (1486 – 1531) and Pontormo (1494 – 1557), Fiorentino gained the nickname, Il Rosso for his bright red hair. He worked in the influence of the Florentine School of painting, and was largely responsible for introducing that style to France as part of the School of Fontainebleau.
In 1527, the Holy Roman Emperor, Charles V, caused great distress in his imperial Sack of Rome, forcing Il Rosso to flee to France. This is where he was patronized by François I, who revitalized the royal Château de Fontainebleau by inviting artist and architects in decorating the new structure. Il Rosso worked with other Italians such as Francesco Primaticcio (1505 – 1570), forming the influential First School of Fontainebleau.
He spent most of his life working in the Château de Fontainebleau, but his greatest work is often considered that done in Volterra in Tuscany. In the city's main Duomo (Cathedral) he painted his powerful altarpiece, the Deposition or Descent from the Cross. Another of his well known works is the equally powerful, Moses Defending the Daughters of Jethro, now at the Uffizi Gallery along with his endearing pieces, Musical Angel and Portrait of Young Girl. Also in the Uffizi Gallery is his expressive work, Madonna and Child with Saint; which shows his typical gaunt depictions in figures.
Although the biographer Giorgio Vasari (1511 – 1574) claimed that Il Rosso committed suicide in his last days at the Château de Fontainebleau, this has been proven otherwise. Il Rosso's legacy is that his forerunning of the School of Fontainebleau helped to spread the Italian Mannerist style throughout Northern Europe. Vasari had praised Il Rosso's skill in The Lives of the Artists, saying "…he was consistently very poetic in the composition of his figures, bold and well-grounded in his design, with a charming style and breathtaking fantasy…"
想看看这个艺术家的作品吗?
马上预约参观
米开朗基罗和佛罗伦萨画家厅
蓬托尔莫和罗素·菲伦蒂诺厅
天使的音乐
摩西保护着叶忒罗的女儿
年轻女孩的肖像


text:
November 9, 2012 | Clip Of Dog Company This clip, title, and description were not created by C-SPAN.
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Filter by Speaker All Speakers Patrick K. O'Donnell
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The Irregulars
Jennet Conant talked about the life of children's author Roald Dahl, who wrote Charlie and the Chocolate Factory and…
The Winter Fortress
Neal Bascomb talked about his book The Winter Fortress: The Epic Mission to Sabotage Hitler's Atomic Bomb, in which he…
Freedom's Forge
Arthur Herman recounts President Franklin D. Roosevelt's call to industrial business magnates William Knudsen and Henry Kaiser to leave…
Hustling Hitler
Walter Shapiro talked about his book Hustling Hitler: The Jewish Vaudevillian Who Fooled the Führer, in which he remembers his…


On the 12th and 13th February, Newcastle University Business School hosted the 4th seminar in the ESRC series 'The Regulation of Work and Employment'. This two-day seminar covered regulation of professional identities, regulation of careers, self-regulation at work, regulation and intersectional inequalities, intersectional approaches to regulation and regulation and global workers. Andrew and I were rapporteurs for the first two sessions of day one, giving us a chance to reflect on key themes of the discussions, and consider how these issues related to our own research areas.
The morning session involved discussions of individual experiences of work and regulation. The first presentation was delivered by Professor Carol Woodhams of Exeter University Business School. Carol's presentation displayed a quantitative analysis of intersectional discrimination relating to pay in a large private sector company, and raised a number of interesting issues.
Intersectional research is very rarely carried out using a quantitative approach; but, as Carol pointed out, quantitative methods can be useful to influence public policy and impact more widely ,as quantitative data is generally seen as 'hard evidence'. In my own experience of working with trade unions, statistical data seems to have more impact than purely qualitative data. However, as a member of the audience noted, quantitative data which controls for issues such as level of seniority and working patterns risks masking structures and processes that exacerbate inequality in the workplace. For example, while it is eye-opening to see the disadvantage of simply being female, it is also important to consider how gendered role expectations and stereotyping may lead to unequal economic choices (such as part-time work and unpaid domestic labour).
Carol also highlighted the multiplicative impact of intersectional discrimination, with the data strongly suggesting that while for most men, privileged characteristics can result in additive pay advantage (i.e. every privileged characteristic a man possesses adds to his pay packet), for women the negative impact of unprivileged characteristics creates multiplicative disadvantage, outweighing any advantage gained from privileged characteristics. Given the Coalition government's decision to remove the provision for intersectional discrimination from the Equality Act, this raises serious concerns about the discrimination protections offered by current law.
Finally, Carol raised questions about the business case for diversity, suggesting the true case is around cost – the more diverse the workforce the cheaper it is. This was a contentious statement amongst audience members, but it does offer food for thought – after all, we had just seen that even 'best practice' employers fail to pay their workers fairly….
The second presentation that day, by Professor Mark Smith of Grenoble Ecole de Management, considered how different groups of workers had experienced regulation. Focussing on two specifics groups of workers – child carers and interns – Mark showed that individual agency could operate within a regulated environment, but also highlighted that regulation had brought both positive and negative results, as well as unintended consequences. To get regulation right, we need to consider the impact on both sectoral groups and groups within specific sectors and organisations.
Thinking about this in the context of my own research, the regulation of trade unions within workplaces – for example, the reductions in facility time for trade unions introduced by the Coalition government – will have a clear impact. If, as seems likely, it limits the ability of the most vulnerable groups of workers to gain (or maintain) a voice to protect and further the terms and conditions of their employment then this should be a serious concern for those who wish to promote the genuine business case for diversity.
In the afternoon we had two fascinating presentations about regulation and migrant work – one by Olena Fedyuk from the University of Strathclyde, who was talking about Ukrainian migrants in Italy and Ireland and how their experiences in these countries were shaped by immigration policies. And then we had Sophie Gamwell from Middlesex University, who delivered outcomes of a research on recruitment of nurses from outside the UK, in particular talking about framework agreements and changes in recruitment practices it may entail.
Both of them, although looking at drastically different population groups within dissimilar institutional and cultural context, emphasised some issues, which I believe, are familiar to everyone who has undertaken an attempt to study migrants work experience. And, being slightly egocentric, I cannot resist admitting that these matters resonate with my research project on career pathways of highly skilled migrants in the North-East and how their careers may be navigated by different factors, such us social networks.
Within the context of migration, regulation appears as an issue of exceptional importance. Not just migrants' employment, but even their very physical presence in the host country is a subject of regulation, not to say oppression. And whilst our discussion was revolving mainly around lower-skilled migrants, we should not assume that highly skilled ones are not affected by regulations. In fact, to some degree they be in even more vulnerable position, for highly skilled jobs are normally highly regulated, which entails numerous difficulties with recognition of foreign qualifications and experiences.
Not surprisingly all our presenters were engaged to some extent with the issues of justice and equality. Yet, in migration studies we should be very cautious when operating with the term 'discrimination'. Too many studies tend to ascribe all observed inequalities in labour market performance to discrimination, although there might be other factors that ought to be examined. And we should ask ourselves – what sort of discrimination are we talking about? Do we compare foreign workers to the indigenous population or to other groups of immigrants? Further inquiries will most likely find significant differences in the labour market attainments of White natives and White immigrants, as well as White immigrants and Black and Ethnic Minorities migrants, not to mention that even these groups are far from being homogeneous, and regulations of careers of White migrants from the EU and elsewhere differ quite radically.
It might be interesting to explore how the notion of skills can be regulated as well, typically in accordance to the current needs of the host labour market. For instance, some years gardeners and hairdressers were referred to as skilled occupations, but once the need for them had been met, the political discourse had changed and they were relegated to the semi-skilled category, diminishing opportunities to migrate for these professionals and presumably affecting their professional identities.
Future investigations should also pay more attention to how migrant workers exercise their own agency and how they can stimulate certain changes or adjustments of regulation. We can think of a Kurd community in Germany, who were regarded as an unproblematic part of a much larger Turkish community. Thus, the Kurds were subjects of the national German regulation which restricted their participation in the mainstream economy, but at the same time norms imposed by the Turkish majority limited their chances to secure employment on the ethnic job market. Only after a few years of negotiations the Kurds were granted a status of ethnic minority and were permitted to establish their own media, schools, kindergartens and businesses of that sort. Consequently, many unemployed (or employed in routine and mundane roles) Kurds gained skilled or highly skilled jobs, improved financial well-being and upgraded their social status.
We shared these and some other ideas on day two of the seminar in the hope that it would stimulate further discussions and debates needed to expand our understanding of regulation of work and employment and to demonstrate how it can be examined from different perspectives and analysed on multiple levels. The seminar has indicated once again the immense amount of work going in this direction. Yet, much more is needed to advance existing knowledge and we believe future investigations will yield results applicable and valuable for various fields of study, including our own.
This entry was posted in ESRC Seminars by Stewart. Bookmark the permalink.


text:
Q: I cannot download spring-data-gemfire in Maven. What are corrects repository/group/artifact ? I cannot download   spring-data-gemfire in Maven.  What are corrects   repository/group/artifact   ?
pom
<dependency>
            <groupId>org.springframework.data</groupId>
            <artifactId>spring-data-gemfire</artifactId>
            <version>1.9.1.RELEASE</version>
<dependency>

<repository>
            <id>spring.io</id>
            <name>spring.io</name>
            <url>http://repo.spring.io/plugins-release/</url>
</repository>
<repository>
            <id>mvnrepository</id>
            <name>mvnrepository</name>
            <url>https://mvnrepository.com/artifact/</url>
</repository>
<repository>
            <id>apache.nexus</id>
            <name>ASF Nexus Staging</name>
            <url>https://repository.apache.org/content/groups/staging/</url>
</repository>
<repository>
            <id>springsource-repo</id>
            <name>SpringSource Repository</name>
            <url>http://repo.springsource.org/release</url>
</repository>

-- the error  in compile maven --
Could not resolve dependencies
Failed read artifact descriptor for com.gemstone.gemfire:gemfire:jar:8.2.3
 Could not transfer artifact com.gemstone.gemfire:gemfire:pom:8.2.3 from/to spring.io (http://repo.spring.io/plugins-release/): null to http://repo.spring.io/plugins-release/com/gemstone/gemfire/gemfire/8.2.3/gemfire-8.2.3.pom: UnresolvedAddressException -> [Help 1]


Rudolf Steiner's approach to medicine is specifically called anthroposophically extended medicine because it extends conventional medicine. The very first requirement to practice anthroposophically extended medicine is to obtain a conventional MD degree and board certification. All "anthroposophical" doctors are fully licensed, board certified medical doctors. Steiner insisted on this, and his wishes have been respected down to the present day. Once they have completed conventional medical training, a medical doctor can extend their knowledge by adding further perspectives and additional treatment techniques by taking extension courses. Anthroposophical doctors will be the first to praise the advances in trauma care, or send their patients for surgery when necessary. So anthroposophical doctors reject nothing in the toolbox of conventional medicine a priori. Every option is considered for its appropriateness in a specific instance. Antibiotics are used when necessary, but so are homeopathics. Physical therapy is prescribed, but so is curative eurythmy (movement exercise to balance the forces within the body).
Most anthroposophical doctors are family practitioners. This is the most demanding area of medicine from the perspective of the breadth of knowledge required. It deals with all ages and all types of conditions. The extended toolbox of anthroposophical techniques has proven an invaluable resource for family practitioners. And the experience of the last 80 years has shown how useful and effective these additional techniques can be, especially in treating chronic and long-term conditions.
The essence of Steiner's approach is holistic, i.e. not confined to sense-perceptible physical phenomena, but encompassing the whole person of body, life-forces, soul and spirit, or, to use the terms Steiner used in his anthroposophy (wisdom of man), physical, etheric, astral and ego.
Steiner frequently refers to the fact that the modern scientific approach is insufficient on its own for gaining insight into deeper aspects of the human being. This selection from his writings and lectures-some of which were for doctors and others for a more general audience starts by emphasizing intuition as an essential inner tool for really understanding what is at work in medicine. There follow chapters which describe the complexity of human supersensible 'bodies' above and beyond the physical. A holistic view is also presented of the opposite poles of cancer and inflammation, as well as case histories illumined through anthroposophical insight. This book gives a taste of the aims and practice of anthroposophical medicine, and of ways to pursue and implement it.
Rudolf St einer. Medicine. Andrew Maendl, ed. Forest Row, UK: Rudolf Steiner Press, 2003. Page 1.
It is not a matter of being in opposition to the school of medicine that is working with the accepted scientific methods of the present time. We fully acknowledge its principles. And in our view, the approach we present should only be used by those who are fully able and entitled to practise medicine according to those principles.
We do, however, add further insights to such knowledge of the human being as is now available through accepted scientific methods. These are gained by different methods, and we therefore feel compelled to work for an extension of clinical medicine based on these wider insights into the nature of the world and the human being.
Basically, those who follow established medical practice cannot object to what we are presenting because we do not go against that practice. The only people who can refuse to accept our attempt without further ado are those who not only demand that we accept their system of knowledge but also insist that no insights may be presented that go beyond their system.
Extended insight into the nature of the world and the human being is in our view offered in anthroposophy, an approach established by Rudolf Steiner. To our understanding of the physical human being, which can only be gained by the methods of natural science, it adds understanding of the non-physical or spiritual human being. Anthroposophy does not involve progressing from insight into the physical to insight into the spiritual aspect by merely thinking about it. This would only produce more or less well thought-out hypotheses, with no one able to prove that they are in accord with reality.
Before anything is said in anthroposophy about the spiritual aspect, methods are developed that entitle one to make such statements. To get some idea of these methods, readers are asked to consider the following. All findings made in established modern science are essentially based on impressions gained through the human senses. Human beings may extend their ability to perceive what the senses can provide by means of experiments or through observations made using instruments, but this adds nothing essentially new to knowledge gained in that world in which human beings live through their senses.
Thinking, in so far as it is applied to investigating the physical world, also does not add anything to the evidence of our senses. In thinking we combine or analyse sensory impressions to arrive at laws (of nature); those who investigate the world of the senses must, however, say to themselves: the thinking which thus arises in me does not add anything real to the reality of the world perceived by the senses.
Rudolf St einer. Medicine. Andrew Maendl, ed. Forest Row, UK: Rudolf Steiner Press, 2003. Pages 11-13. Excerpted from Rudolf Steiner and Ita Wegman, Extending Practical Medicine (originally published 1925).
There is a great deal of dissatisfaction in medicine today, and this may partly be due to the prevailing superficial view of the human being as a creature composed more or less entirely of complex biochemistry. Deep down most doctors sense that there is a great deal more to human nature. Steiner has given us a path, albeit a difficult one, for discovering deeper aspects of the human being, upon which a true art of healing can be based.
Rudolf Steiner. Medicine. Andrew Maendl, ed. Forest Row, UK: Rudolf Steiner Press, 2003. Page 10.
The main aim of anthroposophical medicine is to stimulate the natural healing forces in the patient. These are the life forces which maintain the physical body and oppose decay. They comprise a body of non-physical formative forces, called by Steiner the etheric body, and are particularly active in growth and nutrition. Humans are also conscious beings, aware of their environment and emotionally responsive. This awareness comes from having a third body , called the astral body, which is particularly active in the nervous system. Finally, people also know themselves to be independent conscious beings, and have the power to change themselves inwardly. This points to the fourth element of the human: the spiritual core, or ego, which particularly expresses itself in muscular activity and the blood.
Michael Evans, MD and Iain Rodger: Complete Healing: Regaining Your Health through Anthroposophical Medicine . 1992. Forest Row, UK: Floris Books, 2000. Pages 10-11.
At present, anthroposophical medical work is most widely developed in Germany, the Netherlands and Switzerland, where there are several hospitals and many general practitioners. All are fully recognized and funded by state and private medical insurance schemes. In the English-speaking world, it has taken longer for Steiner's work to become widely known, although interest in this approach is growing steadily. In the UK, anthroposophical medicine is practised both within the National Health Service and privately.
Michael Evans, MD and Iain Rodger: Complete Healing: Regaining Your Health through Anthroposophical Medicine . 1992. Forest Row, UK: Floris Books, 2000. Page 12.
Of course, anthroposophical medicine does not reject the use of surgery or conventional drugs when appropriate, such as in emergencies. But the spiritual as well as the physical consequences of their use have to be appreciated. Anthroposophical medicine adds to these methods a new range of medicines and therapies which extend the scope of treatment in accordance with its comprehensive picture of the human being. They are not just older, traditional forms of homeopathic or herbal medicine transplanted into the present on the basis that they may work. They are extensions of contemporary medical practice, developed on the basis of a new spiritual scientific understanding which adds enormously to what has been learned through natural science.
From the anthroposophical doctor's point of view, the first step is to be aware of the possibility that an illness may have some significant meaning for the patient. By discussing the problem with the patient, the doctor might be able to help discover its meaning. What emerges may be quite mundane or very profound. A relatively mundane example might result from the experience of a short bout of flu or a flu-like illness. Although not very severe in patients in their twenties or thirties, it may be enough to bring it home to them that they have been exhausting themselves, perhaps through working too hard and by not maintaining a healthy balance of activity. They may decide that it is time to restore that balance and adjust their lives accordingly. There follow some more profound examples, taken from work at Park Attwood Clinic, an anthroposophical medical centre in England.
A severe case concerned a man who placed very great value on his physical fitness and sporting achievements, and who developed a disabling arthritis. This forced him to re-examine his values and priorities. In time, he was able to find a new basis for his life but such a process, when forced upon a patient in this way, can be terribly traumatic; the patient requires a great deal of support while an adjustment to a new way of life is taking place.
As all anthroposophical doctors are first trained in conventional medicines they are also able to prescribe conventional drugs when appropriate. Many of these drugs are extremely powerful and their use in emergencies can be very valuable, even life-saving. However, their equally powerful and damaging side effects are also becoming increasingly recognized, by both the public and conventional doctors. For example, steroids are known to cause osteoporosis (weakening of the bones) and adrenal problems, and some non-steroid anti-rheumatic drugs predispose to irritation and possible haemorrhage in the stomach. Less widely recognized are the more subtle and long-term effects, which may not show up until much later in life. Many conventional drugs suppress the symptoms of specific illnesses. For example, painkillers and anti-inflammatory drugs used to treat osteoarthritis can temporarily alleviate pain and reduce swelling, but it is becoming apparent that they have no positive effect on the long-term outcome of the illness, and may worsen its progression.
Antibiotics can be life-saving in very severe infections, but they are used by most GPs to treat a myriad of minor infections which would resolve themselves if given a little time. It is acknowledged by conventional medicine that this practice has led to strains of bacteria developing which are resistant to antibiotics, but the likelihood that indiscriminate use of antibiotics reduces the body's own ability to fight infections has been overlooked. The main cause of most infections is the patient's susceptibility to them, rather than the mere presence of the bacteria or virus. While the use of antibiotics shortens the period of infection by killing the offending bacteria, it does nothing for the patient's susceptibility to infection. Anthroposophical medicine offers a wide range of preparations which stimulate and enhance the body's own healing response rather than killing off the foreign elements for it. Antibiotics can then be reserved for more serious infections, when they might be essential.
While anthroposophical doctors certainly do not claim that conventional medicines should not be used under any circumstances, and prescribe them when they feel their use is appropriate, they are aware of the one-sidedness of their effects and the problems which might result from their use. The need for conventional drugs can often be obviated by the use of anthroposophical medicines, sometimes to a remarkable degree. For example, at one anthroposophically orientated National Health Service general practice in England, the quantity of conventional medicines prescribed has been reduced to twenty-five per cent of what the average GP uses in a comparably sized practice. This has been achieved despite having the usual cross-section of patients found in any NHS surgery, and despite the fact that only a minority of the patients specifically chose the practice because of its anthroposophical orientation. Clearly, the principles of anthroposophical medicine have a major role to play, even within contemporary general practice.
Michael Evans, MD and Iain Rodger: Complete Healing: Regaining Your Health through Anthroposophical Medicine . 1992. Forest Row, UK: Floris Books, 2000. Pages 81-82.
Artistic therapists work together with doctors, nurses, therapeutic masseurs and hydrotherapists in anthroposophical practices and hospitals. Methods of working together have been developed, such as case conferences, so that the picture of the patient which is used as the basis for a powerful, integrated programme of treatment is as full as possible. The training undertaken by artistic therapists covers the various effects of the many forms of their particular therapy. In practice, they have to be creative themselves in evolving a series of exercises individually tailored to the needs of the patient. The exercise programme must be designed in such a way that it can respond to the patient's progress, or to any difficulties that may arise during treatment.
Michael Evans, MD and Iain Rodger: Complete Healing: Regaining Your Health through Anthroposophical Medicine . 1992. Forest Row, UK: Floris Books, 2000. Page 88.
In conventional medicine, the use of preparations applied to the skin has been largely restricted to the use of ointments for local skin conditions. Only relatively recently have medicines been deliberately applied to the skin to be absorbed into the bloodstream as a way of treating internal conditions, such as angina. Anthroposophical medicine applies many substances externally for the purposes of influencing the body as a whole. For example, ethereal plant oils may be used which are related to the mild catabolic, breaking-down processes the astral element introduces into the flower. These oils, such as rosemary or lavender, can stimulate a response from the whole metabolic system if applied to the skin during baths.
Michael Evans, MD and Iain Rodger: Complete Healing: Regaining Your Health through Anthroposophical Medicine . 1992. Forest Row, UK: Floris Books, 2000. Pages 92-93.
Nurses who wish to practise anthroposophical medicine must complete a conventional nursing qualification before supplementing it with anthroposophical training. In many ways, the anthroposophical approach is in accordance with the best of conventional nursing philosophy, but it tends to lay greater emphasis on particular areas.
The nurse's task is defined as assisting people in those activities which contribute to health, or to its recovery, or to a peaceful death, which the patients would do for themselves if they had the necessary strength, will or knowledge. Nursing also helps patients to follow prescribed therapy and to become independent of assistance as quickly as possible.
In practice, nursing generally involves caring for the physical environment of the patient. This may include ensuring that the bed gives adequate support, the surroundings are clean and warm, and there is plenty of fresh air. An anthroposophical nurse will also be aware of what might be described as the patient's soul environment. This includes everything taken in by the senses - the quality of light in the room, the colours, sounds and smells, and also the aesthetic quality of the surroundings, as it is beneficial for the patient to have things of beauty to focus on. It also includes the avoidance, if possible, of anything lacking in aesthetic quality, which can have a far stronger effect on someone lying ill in bed than it would on a healthy person.
Michael Evans, MD and Iain Rodger: Complete Healing: Regaining Your Health through Anthroposophical Medicine . 1992. Forest Row, UK: Floris Books, 2000. Pages 97-98.
A nthroposophical nurses are trained in the techniques of preparing and administering all these treatments, many of which would appear quite foreign to nurses who are only conventionally trained. Through extending their skills with such practical techniques, nurses often find they get much more fulfilment from their work. As well as more personal contact with patients, anthroposophical nursing involves much more direct contact with the materials, such as plants, from which remedies are made.
In anthroposophical hospitals and clinics, the nurses administer the medicines prescribed by doctors, just as they would in conventional practice.
Michael Evans, MD and Iain Rodger: Complete Healing: Regaining Your Health through Anthroposophical Medicine . 1992. Forest Row, UK: Floris Books, 2000. Page 101.
In his first course of lectures to doctors, Rudolf Stemer proposed this challenging philosophy, suggesting that psychotherapy may be most valuable when used to treat physical illnesses and that mental ill¬nesses generally required medical treatment.
Often, an anthroposophical doctor's prescription is highly individualized to reflect the particular spiritual and physical constitution of the patient. This is particularly likely to be the case when homeopathically potentized metals are given. However, in certain disorders, the prescription is specific to the particular illness or symptoms. For example, Combudoron is a combination of arnica and urtica designed for the treatment of burns, and Avena Sativa comp. Is a mixture of herbal and homeopathically prepared ingredients put together specifically to help in cases of sleeplessness. A number of the medicines designed for specific illnesses and symptoms could be prescribed by any doctor, without detailed knowledge of anthroposophical medicine. In Central Europe, where doctors are more open to the use of natural medicines, many do just that. Some of these medicines are also safe to be sold over the counter to patients who treat themselves without consulting a doctor.
Michael Evans, MD and Iain Rodger: Complete Healing: Regaining Your Health through Anthroposophical Medicine . 1992. Forest Row, UK: Floris Books, 2000. Pages 143-144.
The practice of anthroposophical medicine embraces the environment in which patients are treated as much as the therapies and remedies that are used. It includes the way doctors, nurses and therapists work together, the way they are paid, and how the health care is itself financially supported. In anthroposophical medicine, it is considered that the way medical staff relate to each other and make decisions can profoundly affect the outcome of treatment.
This idea has also been explored within conventional psychiatry. In the 1940s and 1950s, two doctors, David Clark and Maxwell Jones, developed methods of group decision-making which broke from the usual hierarchical structure to involve all the staff, and even the patients, in the running of a hospital or ward. Their notion of a therapeutic community saw the administration of the psychiatric unit as something which could be either beneficial or damaging to the health of patients, depending on how it was done. They had noted that most of the administrative decisions were made by the consultant or chief nurse, and that the hierarchical atmosphere tended to force the rest of the staff and the patients to be passive, thereby blocking their initiative and creative input. The more democratic system they recommended is still operated in a number of psychiatric units, but has remained a minority approach within psychiatry as a whole.
Michael Evans, MD and Iain Rodger: Complete Healing: Regaining Your Health through Anthroposophical Medicine . 1992. Forest Row, UK: Floris Books, 2000. Page 163.
Germany has a similar health care system to that of the Netherlands. Here, there are many hundreds of practising anthroposophical doctors and many thousands who prescribe some of the medicines. There are several specialist hospitals with between seventy and one hundred beds, including the Klinik Öschelbronn near Pforzheim, which is linked to the Carus Institut, one of the anthroposophical cancer research centres. All are integrated into the general health care system which, like the Dutch system, involves both state-subsidized and private insurance schemes. These fund patients in anthroposophical hospitals in the same way as in any conventional hospital. The Klinik Öschelbronn has introduced various innovative social measures, such as paying a proportion of the staff in accordance with their needs instead of the state rates, and administering the hospital through a clinic conference composed of any members of staff who wish to join. As well as these medical hospitals, there is also a psychiatric hospital with one hundred beds, the Friedrich Husemann Klimk, near Freiburg in the Black Forest.
A major development of anthroposophically inspired health care in Germany came about with the establishment of two large district general hospitals, one in the Ruhr - the Herdecke hospital - and one on the outskirts of Stuttgart - the Filderklinik. More recently, the community hospital at Havelhöhe, in Berlin, was taken over by an anthroposophical medical group with the aim of gradually converting it into an anthroposophically oriented general hospital. These provide the full range of specialities one would expect to find in any district general hospital, including accident and emergency, surgery, paediatrics, obstetrics and gynaecology, general medicine, and intensive care. All the methods of conventional medicine are available, but they are also extended through the use of anthroposophical medicines, physical treatments and artistic therapies. To set up and run hospitals on this scale, a new form of financial structure was developed.
Michael Evans, MD and Iain Rodger: Complete Healing: Regaining Your Health through Anthroposophical Medicine . 1992. Forest Row, UK: Floris Books, 2000. Page 173.
Rudolf Steiner. Medicine. Andrew Maendl, ed. Forest Row, UK: Rudolf Steiner Press, 2003.
Rudolf Steiner and Ita Wegman, Extending Practical Medicine. Forest Row, UK: Rudolf Steiner Press, 2000.
Michael Evans, MD and Iain Rodger: Complete Healing: Regaining Your Health through Anthroposophical Medicine . 1992. Forest Row, UK: Floris Books, 2000.


DOUGLAS � Esther E. (Pepka) Cassista, 86, of Riddlebrook Apartments, died peacefully at home, on Friday, June 15, 2007.
Her husband of 48 years, Edmund P. Cassista, died May 17, 1994. She is survived by a son, Joseph E. Cassista of Sandwich; a daughter, Gail F. Brooks of Ashburnham; 10 grandchildren; seven great-grandchildren; a brother, Edmund Pepka of East Hartford, Conn.; a sister, Helen Bigos of Dudley; and several nephews and nieces.
Born in Webster on April 23, 1921, she was the daughter of Joseph and Angela (Moskwa) Pepka, and lived in Douglas for 61 years.
Mrs. Cassista worked at the Registry of Motor Vehicles in Worcester many years. She was a graduate of St. Louis High School in Webster, and enjoyed dancing in her younger days.
She was an expert seamstress, liked to knit and crochet, but she particularly enjoyed attending the sporting events of her children and grandchildren. She was a member of St. Denis Church.
Her funeral will be held on Wednesday, June 20, from the Jackman Funeral Home, 7 Mechanic St., Douglas, with a Mass at 10 a.m., in St. Denis Church, 23 Manchaug St. Burial in St. Denis Cemetery will be at a later date. Calling hours at the funeral home are Tuesday, June 19, from — to 7 p.m.
For more information, please visit www.jackmanfuneralhome.com.


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You night have good intentions and try to solve their problems, cheering the complainers up. However, remember that they do not need your encouragement because complaining gives them a lot of benefits, such as being noticed, passing their problems on other people and having the reason for not taking life in their hands.
This approach also does not work. Why? Bause complainers are not willing to take action. They are pretending to do something with the problems described other people. However, you may repeat them your suggestions many times, and there will be no result – complaining will continue endlessly.
For complainers, taking action means… complaining. Then they can gain compassion and attention but without the need of solving their problems. Also, this kind of people does not tolerate the pressure of any sort. Therefore, telling them what to do will never work.
It is probably the worst way of handling the people who complain too much. Doing so, you manifest an infection with their attitude. You pass the ball to another decent person who will "solve" the problem. But they will not do it. Remember that people who complain show that their life is out of control.
You can pretend that there are no complainers and that they do not affect your life. Yet the truth is different. Just assuming that there are no complainers will cause that you will be influenced by them, even if you do not want it. Ignore the people who complain in a smart way. How? I will tell you in the next part of this post.
Now I will show you the ways which will help you to handle complainers. There will be three most efficient tips which you can use.
The simplest way is to tell that you don't have the time for conversation. Notice that people who complain usually like to chat – either in the real life or online.e.g. on Facebook. When you start ignoring their messages or invitations to meet. After some time, the complainers will stop bothering you. A note of caustion:. It may be challenging to use this technique for family and close friends. Use it wisely in these cases and try the others two, described in this article.
You can also tell the people who complain that your problem is even bigger than they seem or others are in the worse situation. For example, if someone complains about money, draw their attention to homeless people or those who earn less.
How Do You Handle Complainers?
I'd like to hear from you, so please leave your comment under this post. You can inspire someone by your words and help other people. Thank you and have a nice day.


I looked down at the beautifully designed invitation card and sighed.I was raising Mimi's hopes for nothing. I knew deep down that my Mummy and my Daddy were going to bounce me (they would not allow me to go).
Will you still stand by your husband when the six-pack become one big pot belly? When he becomes bald and you no more see the wavy black curls on his head? When she is no more a 6 and is now an 18? When her breasts are no more standing and start falling?
Even though we had boundaries,we kept creating an unhealthy atmosphere that was contradicting our decision to stay pure.


text:
by Michelle Kim
On her full-length debut, the provocative producer also raps, smartly using her voice as a tool in her quest to dislodge gender binaries and power hierarchies.
Featured Tracks:
Play Track
"Muse to You" — Angel-HoVia
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Cape Town producer Angel-Ho uses music, as she once put it, as a "medium to articulate the recurring violence on non-white bodies." That violence is both the method and symptom of centuries of colonialism, an observation reflected in the philosophy of NON Worldwide, the transcontinental label she co-founded with Richmond's Chino Amobi and London's Nkisi. "It was interesting for me to have this dialogue between [these countries], considering our colonial histories," Angel-Ho told The Fader. "And creating music that's in resistance." NON has created a borderless network of African artists and those of the diaspora, all set on countering oppressive colonial forces.
Angel-Ho explored these themes instrumentally on her 2015 debut EP, Ascension, a set of visceral, post-industrial beats. On her debut album, Death Becomes Her, she adds neck-snapping rap to the production, using her voice as a tool in her quest to dislodge gender binaries and power hierarchies. A black trans woman, she is Hyperdub's first emerging pop star, a shape-shifting artist who is just as comfortable toying with experimental sounds as she is invoking Missy Elliott. On Death Becomes Her, Angel-Ho beautifully transmutes any past anguish into a colorful network of global sonics, a bold statement of trans femininity, and a rallying cry for resistance. At once, Angel-Ho shatters binaries and encompasses dualities.
The apocalyptic drums and crashing samples of "Muse to You" recall the most brutal, jagged beats from electronic envelope-pushers Rabit and Arca, both Angel-Ho collaborators. But these tracks are clearly meant for dancing, their industrial samples fluttering over pulsating grooves. And when Angel-Ho spits searing bars over these beats, as on "Pose," she moves toward queer rappers Le1f and Mykki Blanco, both responsible for breaking barriers in their respective hip-hop scenes.
Angel-Ho also pulls the past into this challenging moment, referencing and reflecting turn-of-the-millenium R&B. She mirrors the cadence of Aaliyah's "Try Again" during "Live" and interpolates Lumidee's international hit "Never Leave You" (which itself incorporates the Diwali Riddim) for "Pose." All these disparate sources stem from the African diaspora, collectively encompassing a broader experience shared by queer people of color around the world. Flipping meanings of familiar songs with her electrifying delivery, Angel-Ho bends old pop tropes, too. She repurposes the classic hook of the Bee Gees' "Stayin' Alive" for "Live," a pointed decision considering that trans people are persecuted at staggering rates around the globe. Angel-Ho screeches the lyrics with urgency, the contrast with the Gibbs' cool white falsettos high. Elsewhere, she triumphantly yells "Notorious!," referencing the Duran Duran song that Biggie famously sampled. It becomes a queenly declaration.
Angel-Ho finds power from putting herself on a pedestal, constantly comparing herself to iconic women. She's "symphonically Björk" or dancing around like Britney. Marilyn Monroe wishes she were her, she boasts. But underneath the desire to be revered and idolized is the need to be respected. During "Muse to You," over a pounding house beat, Angel-Ho regally announces, "No longer beaten and abused/You are the girl who paid her dues/You are the muse." It echoes a sentiment shared by many trans women who can only avoid being targeted for violence when they publicly pass as a cis woman, fueling their aspirations to embody a female fantasy.
This idea is the basis of "Like a Girl," whose sing-song chorus reiterates the simple sentiment of infinite pop songs before it: "I can be your girl/In this lonely world." Sung by Angel-Ho, though, it becomes a radical statement in the face of the those who don't believe that trans womanhood deserves to be regarded as womanhood. If she wants to be "your girl," she can.