We all know the lifestyle of a software employee. After all the formals they wear and the attire they maintain, it is quite obvious to think of how fancy his/her lifestyle might be. However, there's this dark side of the story in which the parts of it stays real, while rest is all but a fictional world.
This incident took place in Bengaluru and the young man works for a renowned software company. We all know that hair fall one of the severe problems faced by every individual these days. There might be many reasons for stress, lack of sleep, Workload etc.
People to overcome this use many products available in the market. Many take a step ahead and consult doctors. But many don't find greater results in doing this. This may also lead way to depression. In this case, we have no idea about one's reaction. But this guy, his story is way too ahead of everything.
Coming to the details, his name is R.Midhun Raj. The 27-Year-Old young man is working as an IT employee for a renowned company in Bengaluru. He is from Madhurai. Recently Midhun started suffering from hair fall problem. With the reckless growth in hair fall in a couple of months, he became quite unrecognizable and weak. This sudden change within him surprised his colleagues and neighbors. The story didn't end here, Midhun even faced shocking irritation and itching on his head that resulted in some serious allergies.
Post the various humiliating incidents, he resigned his job went on to live along with his mother Vasanthi in Madhurai. While the treatment is still on, the doctors failed to recognize the real problem and this made him more nervous. Despite consulting various doctors, he failed to find any solution and that affected him more than anything.
Being over depressed, Midhun committed suicide at his home. Thank god! his mother has returned to the home at the right time and things were set right. Police filed a case and started the investigation. As of now, Mithun is sound and healthy and is taking treatment at the local hospital.
On a brief note, hair fall might be a big problem for the victims, but after all, when compared to the worth of life, it is nothing. Life has much more precious things to give and we should learn to prioritize things.


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Episodes by Topic
Episodes by Book & Chapter
Seeing Signs (3 Nephi 1-7)
Channing: Hi I'm Channing
Elise: and I'm Elise
C: and this is The Faithful Feminists podcast.
E: But this is not just any Come Follow Me podcast - we do things a little differently here. We offer approachable feminist interpretations of the Come Follow Me manual for those who want to study and understand the scriptures in a framework of equality, social justice, and sisterhood. We're here to show you all the really good ways faith and feminism work together to illuminate and deepen the gospel experience.
C: We've saved you a seat on the soft chairs so join us today for a conversation about 3 Nephi 1-7 for the dates September 7-13
E: Welcome back everyone! Thanks for joining us on another episode of The Faithful Feminists. Before we jump into the chapters, there are a few things that Channing I wanted to spend just a bit of time talking about. Recently we've been receiving lots of amazing DM's and emails spreading love and appreciation for the podcast, but also offering new perspectives or offering your own interpretations. We wanted to say good job! That is exactly what this podcast is all about--finding personal, meaningful ways to interpret the text.
C: Right! I love getting those because it shows me that we're not the only ones that are engaging with all of our hearts and all of our minds and all of our might. It's really cool to get those. Elise and I just want to remind you that we are not experts on the text. We don't know everything-- we're just here offering our own interpretation from a feminist lens of the scriptures, just all of you are doing. What we offer here on the podcast isn't meant to be prescriptive. It's not meant to be authoritative. It's just meant to be an open door for you to walk through and explore more. It's a starting point, it's a conversation that is meant to open you up to new ideas and to encourage you to read the scriptures and a new and radical way. We're really grateful to see all of the ways that you are interpreting these stories and that the text is speaking to you. We just want to remind you that we love you and we're doing the exact same things. I hope you never walk away from the episode of feeling , oh well Channing and Elise said that it should be this way, so it should be this way. We're not that powerful!
E: No, but we do hope that we can show you that the scriptures come to life when you engage with them in new ways and when you're in conversation with really important people or people in your wards and branches. This is the way that they are a living book, is by having these conversations and wrestling with them and being open to new understandings and new perspectives.
C: Going along with that, we love receiving all of the DM's about the text! We don't always have time to answer every single one of them, and so our best piece of advice is find a friend-- not that we won't get to your DM eventually, but find a friend who you can talk to about the scriptures. I know that's sometimes easier said than done, but for Elise and I especially, having someone to bounce ideas off of and see through different perspectives has really changed our scripture study. If you can find a friend or a scripture reading partner or even your spouse who's interested in reading the text in these similar and radical ways, it can really transform your scripture reading. We just encourage you to do that if you can because it's amazing and it's a great experience and it's different than your gospel Doctrine Sunday school, here is the one way to read the text.
E: You also bring up a great point--we try to offer a way, or just one way, to read the text, but it's not the way, the only way, or even the correct way-- it's just our way that we found important and meaningful.
C: So we love you guys! Keep sending DMs. Just be patient with us as we work through all of them and try to respond to all of them with all the love we have for each one of you. We just wanted to put that out there this week.
E: We also received a really awesome DM asking us about the state of our faith and why we choose to stay in the church when we have such divergent or even radical understandings of a faith and church and feminism. This is not the first time that we've received a question about this, so what our plan is is that we hope to make a mini kind of bonus episode answering this DM. Hopefully we'll be able to inspire our listeners or at least provide a bit more context on our own faith experiences. So look for that later this week!
C: Or if you're listening on Sunday, just look through the episode list for this week and we'll post about it on Instagram too so you can listen to that bonus episode.
E: Yes yes yes. So now let's get to it! In this set of chapters, we are in the very beginning of 3rd Nephi, the book of 3rd Nephi. In these seven chapters that we cover, there are signs and miracles that lead up to Jesus's birth. There's also this tension that grows between the believers and the unbelievers. In chapter 1 verse 7, it says the unbelievers "caused a great uproar throughout the land." This tension is real. They're saying that the time has already passed for these prophecies that Samuel the Lamanite prophesied about to be fulfilled and they're not happening, so this all must just be a sham.
C: They go one step further. They don't even just say, like, all these are a sham; They say We're going to kill anyone who believes this. Its tension, but on steroids.
E: Yeah, it gets pretty serious. To even heighten that tension even more, we have another run-in with the Gadianton robbers. Almost every time I read these chapters, I say, Wait, what? I thought they were gone! I thought they had been totally wiped out! But they just keep showing up.
I think this set of scripture shows the power and the wickedness of the Gadianton robbers because they're trying to make big moves to not just wipe the people out but to take the people captive. In 3rd Nephi chapter 1 verses 10-14, this is when Nephi is praying mightily to God because the unbelievers and their enemies have threatened to kill all of those who believe in the signs that were foretold by Samuel the Lamanite. God responds and says, Don't be afraid-- these signs of Christ's birth will be fulfilled this very same night.
One of the things Channing and I wanted to talk about is this idea of signs and proof, or fulfillment as proof. I find it interesting here, what counts as proof? Samuel the Lamanite is not the first prophet to talk about his experiences, his dreams and visions, and his prophecies that he's had. I'm sure that many people on the ground level have intimate experiences with God, and visions of God, and have come to a true testimony and believe that these things are going to happen. But those aren't the things that count as proof. These stories and this lived experience of the people is really not enough. These personal accounts aren't enough. The unbelievers are kind of sitting there, tapping their watches, saying, You said, but I don't believe just your words. I need to see it in a physical, tangible way that this is going to happen or else I won't believe it.
C: I think you're right. I think the people want something big and miraculous. They want something that shows up to them so that they have all their answers. They want something that takes away the uncertainty of having to decide if this is true or is it not true. They want something that will last for centuries so that they never have to worry about it ever again. This makes it easy for them. They don't have to think about it anymore because it's black and white. You don't have to choose when a choice is made for you.
E: To that same point, this isn't even something that God can offer. Just a few verses before, the Nephites did have these big miraculous signs and wonders appear to them, and even that wasn't enough, right? Even when the sign comes or even when the prophecy is fulfilled it's not enough to sustain them, to solidify their faith. I'm not saying that we should strive to solidify our faith-- actually I think, personally, the opposite. I think that we should have a fragile faith that is open and able to receive wonder and miracle at any point. We remember those miracles and are not so quick to forget them.
C: I feel the same as you, that our faith should be fragile. As I was listening to you talk about that, the image that came to my mind as you were talking about faith was actually a river. A river flows and it's contained within the banks and by the Earth, but it flows easily and it follows a path. It's always being refreshed, it's always moving, it's always changing, and it's not stagnant.
E: And it's never too sure of itself. I think that's where we can fall into the trap of fundamentalism, where we think that our way is the one and only way. I think the idea of having a fragile or flexible or open faith or if peace like a river is one that is never sure of itself, one that is always looking for God and whatever ways God might show up. I think this conversation about faith and a more flexible and open faith actually lends itself pretty well to nuance.
C: A question that has been coming to my mind as I've been thinking about these chapters this week is: Can it be both? Can we want to have our faith validated and also know that maybe it never will be? Can we desire proof but also sit in doubt and cleave to hope? Does it have to be just certainty or uncertainty, or can we make space for both in our faith journeys and in our worship spaces and in our communities? Can there be room for both? I think the very definition of faith says yes. If it's certainty, it's not faith because it's already been made sure and so what's the point?
E: I'm so glad you asked those questions. That nuance and that being able to hold both of these seemingly opposite ends of the spectrum... I think that is really important. I think that showcases a mature faith. I think if we swing too far on either side we can find ourselves in a really precarious place. By swinging too far on the doubtful side, I could slip into nihilism, when nothing matters, nothing is true, and I don't believe in anything. I think when people who are experiencing faith transition express their doubts and questions, I think outside members looking in on that think, Oh my gosh, they swung way too far to the other side and they'll never make it back! But I don't think that's the case. But also, on the other end it's almost as if we're not open to hearing anything new because we already know for a surety and nothing can shake our "sure foundation." I appreciate you bringing the idea of hope into it because I think that's a generous reading of these people's experience here. The believers are hoping that the prophecies will be fulfilled. I'm sure that not all of them knew that they would be, but they hope that they will. I think that hope is something that spurs or carries our faith into new deeper mature levels.
C: I also find fundamentalism playing a huge part in the story of the believers vs the non-believers. I actually see fundamentalism playing a huge part in the unbelievers. I think throughout this chapter and throughout last week's chapters, all of the people who don't like what the prophets are saying have said, These are all foolish traditions of our fathers, they bring us no good. Why do we keep believing this? Eventually it gets to the point where-- this is the story that they're telling themselves, right-- they want it to be true so badly and they don't want Jesus to be true for whatever reason-- the text doesn't really say, it's just as pretty vague unrighteousness… it can be this really stubborn and unmovable belief for something to be true that we kind of put our own blinders on and we say, Nope, we're not open to anything else, not open to any persuasion, not open to any other ideas that might sway us from this one thing that we really want / need to be true.
I think that's a really dangerous place to be, both for the self-- because it makes us unteachable and unpliable-- and also to others, because once we think that we have all the answers and we know exactly how things are supposed to go, we start to alienate ourselves. We talked about this before, but no woman is an island. Every choice that we make and every decision that we make affects other people. Its not just one isolated person or one isolated group that's making these decisions; eventually it affects the entire community.
A couple of questions that I think are worth asking ourselves when we come to the story of the unbelievers and the believers are the following: What do we cling to that makes us a threat to others? This doesn't necessarily have to be religious or spiritual or political even, it's just what stories, what beliefs, what ideologies do we cling to that make us a threat to others? Going along with that: How do we as individuals and as a church Institution require others to prove their faith or belief before we consider it valid?
E: That's a good question. I'm just thinking of all of the ways that people feel they have to perform their faith. Especially at church there's a sense that everyone needs to be on the same page, and you have to perform during testimony meeting, you have to stand-up really stalwart and say, "I know, I know, I know." Those are just some of the small ways I see the church culture and church institution valuing the proof behind the faith.
C: Finally, how do we weaponize our own rightness of belief? For me I feel this is the one that I see happening most often in my own congregations. It's not even the LDS church versus Christianity or LDS church versus Islam or any other belief system… its people against people. This is where scripture bashing comes in, where weaponizing conference talks comes in, where finding quotes from prophets that validate our own opinions and beliefs come in. I think very often we're tempted to weaponize our own rightness because we enjoy being right.
I was just telling my husband the other day: I like to win. I am a very competitive person and I don't like to lose. So this one for me is pretty convicting because a lot of times I can come off as very passionate and very firm in my beliefs and sometimes my words are harsh because I feel I'm right. You can probably even tell on the podcast when I feel that way! I think this is a good reminder that we don't always have all of the answers, and just because we want something to be true or just because we believe something to be true doesn't always necessarily mean it's the only way or even the most correct way to feel or think about something.
E: What's also telling in this set of scriptures is not just the ways that people wait or expect or hope for prophecy to be proved or to be fulfilled, but also the ways that after prophecy has been fulfilled or after our proof has come, how does that stay with us or how do we forget it? In chapter 2 verses 1 and 2 it says, "and it came to pass that… the people began to forget those signs and wonders which they had heard and they began to be less and less astonished at the sign or wonders from Heaven." This is referring to the star that appeared in the sky when Jesus was born.
It says, "Insomuch that they begin to be hardened in their hearts and blind in their minds and began to disbelieve all which they had heard and seen." It makes me so sad. This is what you thought you wanted! This is what you thought you needed! When it happened, there's still that lingering, you're still left yearning as if that wasn't enough. I think the question here is: Will it ever be enough? Or, what are some ways we can continue to remember these astonishing and wondrous experiences? Even if in our day we don't see stars in the sky because Jesus is being born, what are the ways that we can remember the ways that God has shown up for us in miraculous ways?
C: Well the first thought that comes to my mind, just because we've been reading The Book of Mormon so much this year, is anytime that the prophets are speaking about faith, they always bring up-- we talk about this in past episodes--they always bring up the Legacy of Faith. It's always, "Remember when Moses parted the waters & freed the Israelites from Egypt? Remember when…" I don't even know…
E: Lehi, who led his family out of Jerusalem?
C: Yes! Or King Benjamin! Mormon especially-- the narrator of the Book of Mormon--Mormon especially loves King Benjamin. He's always going back, saying, "It's been 95 years since King Benjamin died." I think that Legacy of face is valuable because it's a consistent reminder of all of the ways that God has shown up for God's people. We asked this in a past episode but I think it's valuable to ask it again: we each have our own personal Legacies of Faith as well. It can be people from our family line, it can be women in the scriptures that really speak to us, and it can be our own personal experiences with the Divine that we can add to this Legacy of Faith. It might be worth thinking about this week, just who and what experiences are in my own Legacy of Faith, and what can I do to remind myself of that?
E: I think it's important for us to mention here too that we're not even advocating for experiences just in the LDS structure. I think there is something meaningful and enriching when we can look back on our experiences and say, Wow! I felt cared for in a Divine way during this time, and I remember that! and That helped shape who I am today! or I felt an answer to my ponderings or to my prayers. Maybe it's from God or maybe it's just from a larger creative force. Whatever it is. But I think that not just remembering LDS faith affirming experiences, but just remembering all of the times when you felt some type of godliness or some type of divinity show up for you.
C: You and I talked about this earlier this week, but the episode that we recorded about the experience you had when you went to see the Buddha in China... I just love that because the experience was super tender and important to you. I feel it perfectly demonstrates this idea that not every spiritual experience has to happen within Church walls or within an LDS context because, like you said in that episode you were like, God is that you? You're here too? I love that and it really demonstrates this point really well. I can't speak for you, but hearing you say that, it's on my legacy of faith. Remember that one time God showed up at the Golden Buddha for Elise?
E: Totally! Stories are important and they remind us not just of the grandeur of the miracles, right? Not that everyone has to go to see the Golden Buddha, but its that everyday wonder that I don't think that we should forget.
C: I call them "everyday miracles." That's kind of what my faith is made up of, for sure. It's just a huge conglomeration of everyday miracles. One of the questions that I like to think about is: How can we become less dismissive of the everyday miracles?
For me, a gratitude practice has made everyday miracles become a lot more apparent and a lot less easy to dismiss. For me, everyday miracles look like when I plant a seed in the garden and then all of the sudden there's a sprout 3 days later. I'm always like, wow! That happened really fast! Then just to watch how fast it grows, and to see the flowers on the pumpkin plants open, and then to see actual pumpkins grow from the ground! How do we not bend down and kiss the earth when this happens? It's so amazing! Or the fact that corn stalks can grow taller than me, and they just keep going and they're big and huge and gigantic! I just can't get over it! That is an everyday miracle to me.
And watching my kids at night when they're sleeping in their bed and they're just breathing quietly, I'm like, "this is an everyday miracle-- they're not screaming!" (laughing) Its these small, tiny moments. There have been times where I've been in a big family gathering and the kids are laughing and the adults just told a funny joke and everyone's just enjoying and the smell of hot cider on the stove and there's soft music playing in the other room... there's just this moment where I kind of, I don't know, look around and I think, this is what heaven looks like. Iff you spend any time with me at all, you'll know there are moments where we'll be sitting at a restaurant with perfect lighting and amazing food and great company and I'll say, this is what heaven looks like or I think that this is what food in heaven will taste like. For me personally, those have been the most solidified, spiritual experiences for me because it just drives home the importance of the everyday. It reminds me to be present and it reminds me that the heaven that I'm waiting for is already here.
I'm just so obsessed with that. It makes me not want to miss the sacredness in the everyday. The people that I'm with all of the time and the goodness of God, that's here! I don't have to wait for it. I don't have to wait for Jesus to come, I don't have to wait for a star in the sky. Jesus is already here. Seriously, that's been the most important thing for me. It's totally changed my faith, it's totally changed the way I view the world, to realize that Heaven is already here. I don't have to wait around for it. It's so cool! I'm literally holding my head trying to hold my brain in because I feel like I need to explode because it's just so awesome!
E: So beautiful! It reminds me of a passage from Luce Irigaray. She wrote once that the "celestial lies not only above our heads, but between us." I feel as we remember to be open to the mystery and the wonder of this everyday sacredness, in this everyday divinity, then we don't get so preoccupied waiting for miracles to come. We don't get so caught up on the idea of prophecies to be fulfilled. I wonder if the Nephites and Lamanites, and the group of believers and unbelievers, if they stopped being so preoccupied with the sign that was to come, if they had slowed down and recognized the everyday wonderous miracles in their own communities, might they have been a little more compassionate towards one another? Might they have been a little more appreciative of the ways that the divine or the creative power already shows up for them, as opposed to counting down the days to try and prove or disprove Samuel the Lamanite's prophecy?
C: I agree with everything you said Elise. I think I said this in last week's episode and I'll say it again... Elise and I decided we need to make pins or stickers or something with all of our most said phrases on the podcast. Apparently one of mine is "I don't know how to say this any differently" (laughing) But it's true! I don't know how to say this differently or any better: God is already here, and God is already among us! All we need to do is be present and stay open to all of the miracles that God is giving us every day. The star in this story rises bright as day, but guess what? Stars and suns and moons rise for us always, even still. Can we be open enough to see God in this also, or are we waiting for a sign in the sky?
E: The final piece that we want to talk about in this episode comes from chapter 2 verses 15 and 16. This is where we see an explicit mention that the curse of dark skin is being taken away from the Lamanites. To provide a little bit more context, the Gadianton robbers have showed up here and they're super numerous and they're killing a lot of people and destroying their cities. It says, "they did spread so much death and carnage throughout the land that it became expedient that all the people, both the Nephites and Lamanites, should take up arms against them."
So the Nephites and Lamanites, they're uniting in one singular, powerful force for good. They build one singular united body and defense against the Gadianton robbers. In verse 15 it says, "and their curse was taken from them, and their skin became white like unto the Nephites, and their young men and their young daughters became exceedingly fair, and they were numbered among the Nephites, and they were called Nephites. And thus ended the thirteenth year." Aye yai yai.
C: We've got to unpack that.
E: Yeah. Some of the thoughts that I'm having are: why is it just now being explicitly mentioned that the curse is being taken from the Lamanites? I guess I don't understand what is so powerful about this type of union between the Nephites and Lamanites because a few chapters ago, the Lamanites were more righteous than the Nephites, and the Nephites and Lamanites have already been living together somewhat harmoniously. I just question what is it about this time? Why was the curse removed from them now?
The other thing that makes this really challenging is that this is a racist verse. It literally connects it to the color of skin, and it says when the curse is taken from them their skin becomes white. The implication here is that, I don't know what, that the Lamanites have now reached their peak righteousness and so they get "rewarded" with whiteness?
C: You and I talked about this earlier. It's hard not to to make this verse about race because it literally makes it about the color of your skin. I guess I'm feeling frustrated with this verse because it does make it about their skin color. It also says that dark skin is bad, essentially it's unrighteous. It goes further to say that skin color can be changed according to your righteousness which we also know, at least the science we have today, skin color doesn't change. But what I'm hearing from the Black and people of color communities is that their skin color is important to them. It's part of their identity, part of their heritage, part of who they are. I find it a little offensive and a little weird that the text says their skin color was taken away from them. At least nowadays, I'm not sure that that would pass as kosher, you know what I mean?
E: I'm also not super interested in factual proof of why this is not about skin color, because what happens with these verses is that they get weaponized toward BIPOC communities. Whether or not you can do actual proof that this isn't really talking about race doesn't necessarily matter to me when these verses have been used for so long to justify racism and to justify racism within the church.
C: I don't have the exact post from @florafamiliar, from Michelle Franzoni Thorley, who we've talked about on the podcast before; but she shared experiences of her own family as they've had interracial marriages [in her family line] that occasionally prophets have used these exact versus to say: look the the missionaries are marrying indigenous peoples and now their children are becoming white. I don't care for proof that these scriptures aren't/weren't written with the intent to be racist. What matters to me--same as you-- is that they have been used as racial justifications for the last... since whenever the Book of Mormon showed up. That's the impact, even if they didn't intend for it to be about race or they didn't intend for it to come off like that.
E: Well this is what the impact of these versus has been. And especially now, if there is a desire to stand with, in particular the black community, right now in the black lives matter movement, then when we come across these verses, not that we should just be wary of them, but we need to be explicit in calling them out for what they do, and then either try and offer a creative interpretation of them or just say: Nope this isn't serving us. This is going to stay in the dead past.
C: Yeah. The other thought that I have about this too is you know when the curse originally comes up, it's about unrighteousness, but then we read the whole book of Mormon and we see the Nephites going through their own cycle of righteousness and unrighteousness, and guess what? They never get a curse! So it really makes me question: is the curse really about righteousness, or is it about racism?
E: And if it was about righteousness, why wasn't the curse lifted when the Lamanites were exceeding the Nephites in righteousness?
C: Exactly. The verses are icky and I kind of just want to… , right now I'm kind of wanting to shake them off and be like, get away from me. But at the same time, as a white woman, this is part of my own anti-racism work, right? To say, this is part of my heritage. This is in my own text that I call sacred and I need to deal with it. I don't get to just shake it off and say oh whatever, those are in the past they didn't really mean it the way that everyone else is saying that they meant it. It's my job to say, what if they did mean it in exactly the way that it's coming across? We really need to examine this and then be explicit and calling it out. It can be really uncomfortable, so if you're feeling that same feeling of icky and discomfort, I invite you to sit with it and be curious about it. I invite you to recognize that those feelings of ickiness are small compared to what members of color and black members and Indigenous members feel when they read these verses. Recognize that and then befriend it and say okay, now what are we going to do to fix it? It's all part of the process.
E: I am really glad that you brought that up because as much as we can sit with it and let yourself be uncomfortable... while we're doing that, racism has dire consequences for real people that we know today. So yes, take the time that we need to learn and whatever else, but we've got to get the show on the road here; people are dying.
C: Exactly.
E: In this union between the Nephites and Lamanites, I also find it interesting that what unites the people is not just a common enemy, but it's the value of justice and valuing their women and their children they want to maintain their rights and all of their privileges to worship as they want. They're fighting for their freedom and liberty together. I think it's a beautiful understanding of the ways that we can think, okay, are we more the same then we are different? And how can I see that you are both like me and unlike me and we can still come together towards a common goal to keep all of us safe?
C: I think we can even take that one step further and say: Can I possibly learn not just to accept our differences but to appreciate them and integrate them as a valuable part of our community?
E: I bet you didn't know that we had so much to say about only the first two chapters of this whole entire block of text! There are still five more chapters that we weren't even able to cover here in this episode. We encourage you to do your own work and share your ideas with friends and loved ones and new community members, or share them with us! We'd love to hear what new ideas you have for the rest of these chapters.
C: We're always so grateful to spend this time with you, and we're excited on Monday when we get to release this episode. It's just really meaningful to have that experience of sharing our interpretation with our community, and that's you! We love you, we can't wait to hear from you this week. We'll see you soon! Bye!
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text:
Thu, 01 Dec, 2022 - 15:27
Supreme Court to hear appeal over constitutionality of personal injury awards guidelines
Supreme Court found the test case has implications on the constitutional mandate of judicial independence and the separation of powers between judges and the Oireachtas
High Court reporters
The Supreme Court has agreed to hear an appeal against the High Court's dismissal of an important test challenge aimed at setting aside guidelines regarding personal injuries awards.
The court agreed to hear a "leapfrog" appeal direct from the High Court, in an action brought by Bridget Delaney from Dungarvan in Co Waterford.
In a determination a panel comprised of Mr Justice Peter Charleton, Mr Justice Gerard Hogan and Mr Justice Brian Murray agreed that important issues of general importance have been raised that necessitate the Supreme Court hearing the appeal.
The Supreme Court panel was further satisfied that the exceptional circumstances exist that warranted it, rather than the Court of Appeal, hearing the appeal direct from the High Court.
The appeal, the panel found, raises questions of significant relevant to the intrepretation and construction of delegated legislation regarding the implications of the constitutional mandate of judicial independence and the separation of powers between judges and the Oireachtas.
The panel added that because the issues raised are of importance to the constitutional structure of the State, it was appropriate that the appeal be sufficiently broad to ensure that a comprehensive analysis is possible.
The appeal is against a judgment delivered last June Mr Justice Charles Meenan rejected all grounds of the challenge including claims that the 2021 guidelines, which have seen awarded reduced by up to 40 per cent, were unconstitutional and amounted to an encroachment on judicial independence.
The action, which was one of many similar actions, has major implications for the assessment of personal injuries claims.
PIAB
The test action, taken against the State, and the Personal Injuries Assessment Board (PIAB), is aimed at setting aside guidelines regarding awards for personal injuries claims introduced.
Ms Delaney's case focuses on a vote taken in March 2021 by the Judicial Council, the body made up of all the state's judges, to adopt the new guidelines.
PIAB, which is the government body that makes personal injury awards, and the State had opposed the action.
They reject her claims that the guidelines, and their adoption by the council were unconstitutional, or that the assessment of Mrs Delaney's injuries by PIAB breached her rights.
The guidelines were drawn up by a committee of the Judicial Council, before being approved following a ballot of all the State's judges.
In her action Ms Delaney seeks orders quashing the assessment PIAB made in respect of her claim, and the Judicial Council's decision to adopt the new personal injuries guidelines.
Judicial independence
She also sought various declarations including that PIAB acted outside its powers, breached her rights to natural and constitutional justice, and that the Judicial Council acted outside of its powers in adopting the guidelines.
In his judgement Mr Justice Meenan rejected all of Ms Delaney's claims, including that her rights had been breached, and he also found that PIAB had acted in accordance with the relevant provisions of the 2003 PIAB Act when it assessed her personal injuries claim.
He said that Ms Delaney's constitutional rights of property and bodily integrity and equality "did not encompass a right to a particular sum of damages, but rather a right to have her damages assessed in accordance with well-established legal principals."
The judge added that there are clear and well-established principles for the awarding of general damages.
These principles provided that the level of damages is not only a matter between a plaintiff and a defendant, but also for society in general.
He said that the independence of the judiciary, along with the expertise and experience in the awarding of damages meant the county's judges was an appropriate body to draft and adopt the guidelines.
The 2019 Act he said made specific provision to preserve judicial independence.
Arising out of Mr Justice Meenan's decision lawyers for Ms Delaney sought to have their appeal go directly before the Supreme Court.
Mrs Delaney claims that the guidelines are unfair to persons who have suffered personal injuries.
She claims PIAB delayed in assessing her injuries until the new guidelines were introduced, acted in breach of fair procedures, that her assessment should not have been conducted under the new guidelines .
She claims the guidelines and their adoption by the judicial council also failed to have adequate regard to awards made by the Irish Courts in personal injuries actions.
She claimed she fractured a bone in her right ankle, after she tripped and fell at a public footpath in Dungarvan on April 12, 2019.
She required medical treatment, physiotherapy and was given a walker boot several weeks and has alleges she sustained her injuries due to the negligence of Waterford City and Council.
In June 2019 she submitted a claim to PIAB, seeking damages.
The Supreme Court will now case manage the appeal before it fixes a date to hear the matter.
Man (89) who died after alleged assault in hospital 'meant world to family', funeral hears
What the papers say: Thursday's front pages
Consumer sentiment hits seven-month high, survey finds
supreme courtappealoireachtasguidelinespiabpersonal injury awardsjudicial independence
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Step into the new year with Mazars
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Volga (russisk: Волга) var et frem til 2010 produceret russisk, tidligere sovjetisk, bilmærke. Det blev grundlagt i 1956 og fremstillet af GAZ.

Modeller

GAZ 21 Volga
GAZ M-21 (fra 1965 GAZ 21) afløste i 1956 Pobeda og blev frem til 1968 fremstillet af GAZ i det nuværende Nischni Nowgorod. Det var den første bil med navnet Volga. Den arvede nogle komponenter fra forgængeren. Der fulgte nogle modifikationer og en stationcar (GAZ M-22 hhv. GAZ 22).

GAZ 24 Volga
I 1968 fandt et modelskifte til GAZ 24 sted. Den nye model delte hjulophæng med sin forgænger.

GAZ 24 var i produktion i meget lang tid. Ligesom forgængeren fandtes også GAZ 24 i en stationcarudgave (24-02), som dog i forhold til sedanversionen blev produceret i et ret lavt styktal. 24-serien var i produktion frem til 1992 og dannede basis for efterfølgerne 3102 (1982), 31029 (1992), 3110 (1997) og 31105 (2004).

GAZ 31 Volga

Prisen for en Volga lå i 2008 på ca. 8.300 € for den billigste version med det laveste udstyrsniveau. Selv om dette var billigt for en ny bil, gik salgstallene i Rusland nedad. Den sidste model, 31105, gik i produktion i 2004 og var det femte facelift af forbilledet GAZ 24 fra 1968.

Forsøg på efterfølger
GAZ forsøgte (mindst) to gange på at udvikle en efterfølger for den forældede modelserie. På grund af de vanskelige økonomiske forhold i Sovjetunionens sidste år og i Rusland i 1990'erne blev dette ikke til noget.

GAZ 3105 Volga
Udviklingen af GAZ 3105 begyndte i 1987. Modellen skulle lukke hullet mellem den hidtidige Volga og luksuslimousinen Tschaika.

Bilen var cirka 5 meter lang og blev drevet af en 3400 cm³ V8-motor. Den kom på markedet i 1992, men blev frem til 1996 kun fremstillet i 55 eksemplarer.

Det var også planlagt at fremstille en billigere version med firecylindret motor (GAZ 3103/3104), som skulle afløse den klassiske Volga, men heller ikke dette blev realiseret.

GAZ 3111 Volga
I 1998 gjorde Volga et nyt forsøg med GAZ 3111 med nydesignet karrosseri. Modellen blev drevet af en firecylindret motor arvet fra forgængeren, eller som alternativ en V6-motor fra Toyota.

Modellen gik produktion i 1999, og blev fra 2000 til 2002 fremstillet i 415 eksemplarer. I 2004 blev der produceret endnu 9 eksemplarer.

Volga Siber
Efter de fejlslagne forsøg med modellerne 3105 og 3111 forsøgte GAZ at indgå joint venture med vestlige bilfabrikanter. I 2008 begyndte derved produktionen af Volga Siber, som var baseret på Chrysler Sebring. Bilen blev dog ikke nogen succes i Rusland, og allerede efter to år blev produktionen i 2010 indstillet.

Afvikling af mærket Volga
Oprindeligt var det planen, at den sidste personbil med navnet Volga skulle have forladt fabrikken i Nischni Nowgorod ved udgangen af 2007 for at fabrikken herefter udelukkende skulle fokusere på produktion af erhvervskøretøjer, da det russiske marked var rigtig godt tjent med varebilen GAZel. I april 2006 bekendtgjorde firmaets ledelse, at Volga "vil blive fremstillet så længe, at markedet har brug for den".

Fra slutningen af 2010 fremstiller GAZ ikke længere personbiler under egne mærker, men producerer stadigvæk varebiler, lastbiler, busser og entreprenørmaskiner. Fra 2012 fremstilles Škoda Yeti, og fra april 2013 også Volkswagen Jetta på licens fra Volkswagen.

Noter

Eksterne henvisninger

  (på engelsk)

Bilmærker
Etableret i 1956
Ophørt i 2010
GAZ

redpajama_set_name: RedPajamaWikipedia


The Brandeis-Wellesley Orchestra (BWO) comprises students, faculty, staff and associates of Brandeis University and Wellesley College. Following successful collaborations in recent years, the orchestras at each institution formally united in the Fall of 2002 under the direction of Neal Hampton. By sharing talents and resources, the BWO provides unique creative opportunities for the communities at both institutions, and specifically for students within the context of a liberal arts education. Uniting the high standards of excellence associated with Brandeis and Wellesley, the orchestra is dedicated to bringing inspiring performances of the great orchestral literature, both past and present, to a new generation of musicians and audiences.
The orchestra performs four to five concerts a year. Programs have included symphonies and other works by Brahms, Copland, Dvorak, Mozart, Haydn, Elgar, Tchaikovsky and Prokofiev. In spring 2001, the orchestra performed Mahler's Second Symphony in collaboration with the orchestra of Tufts University, and the combined choirs of Brandeis, Tufts and MIT. The 2004 season featured a performance of Beethoven's Ninth Symphony. The 2006 season culminated in a concert with jazz pianist Marcus Roberts. The 2007 spring concert featured a performance of Brahms German Requiem and for the Leonard Bernstein Festival of the Creative Arts in April 2009, the orchestra, and choruses combined for Carl Orff's Carmina Burana.
For more information about the Brandeis-Wellesley Orchestra, contact Director Neal Hampton.


These days of the Easter season are indeed joyful days. We continue to celebrate the miracle of our Lord Jesus Christ�s resurrection from the dead, punctuated by the joyous Hebrew word "Alleluia" which may be translated as "Praise God" or "Glory to Him who lives."
On Easter Sunday, we hear the angels in the empty tomb heralding the message to Mary Magdalene and the other women: "Do not fear; you seek Jesus of Nazareth, who was crucified. He has risen, He is not here; see the place where they laid Him."(Saint Mark 16:6). We see Peter and John inside the tomb, looking in astonishment at the burial cloths taken off and laid aside, and we learn the inner thoughts of Saint John at that moment (as he describes himself in the third person): "and he saw and believed." (Saint John 20:9).
On the Sunday after Easter, we see the risen Jesus in the Upper Room with His faithful Apostles, and the doubt of Thomas completely erased by the evidence of his own senses; Jesus is alive in His Body and really there. And we hear the Lord�s own blessing for those who will come to faith without having seen the physical evidence of the living Lord Jesus in His glorified Body: "Have you believed, [Thomas], because you have seen Me? Blessed are those who have not seen and yet believe." (Saint John 20:29). We are included in that blessing of Christ, because we have not seen, and yet we have the merit of our faith.
Beginning today [April 26, 2015], in Turin, Italy, a public exposition of the Holy Shroud of Turin opens which will run until June 24th. Pope Francis is scheduled to go there on the 21st of June. This linen Shroud with the image of a crucified man on it, back and front, continues to confound and amaze scientific experts who cannot explain its origins and who yet discover more and more details which support the pious belief of Christians that this is the Burial Shroud of Jesus of Nazareth - the one and the same provided by Joseph of Arimathea for Christ�s entombment on Good Friday, the same cloth beheld by Peter and John inside the tomb on Easter Sunday morning. Was it the sight of this image on the Shroud which gave Saint John such certainty there in the tomb, "and he saw and believed"? We may wonder.
Of the belief in the Shroud�s authenticity we may cite the public record of the modern Popes. Pope John XXIII, for example, said of the Shroud: "It is the Lord�s doing." Pope Paul VI called the Shroud: "The most important relic in the history of Christianity." In 1989, in the wake of the controversial 1988 Radiocarbon Dating Testing, which some took as proof-positive that the Shroud could not be real, Pope John Paul II, on a Papal visit to Africa, referred to the Shroud in no uncertain terms as an authentic relic. In 2000, at the opening of the exposition of the Shroud for the Jubilee Year, Pope John Paul said: "It is difficult to remain indifferent before the Holy Shroud. Indeed the Face speaks to the intelligence and heart. It speaks to the believer, the seeker, and the non-believer."
The scientific study of the Holy Shroud is a recent thing. In 1898, the Italian Royal House of Savoia, who possessed the Shroud as part of their patrimony for many centuries, contracted the photographer Secondo Pia to make use of this new and modern technology to take pictures of the Shroud. What the photographer discovered as he developed the pictures in his dark room was that the Shroud itself was - quite inexplicably - an exact negative image of the face and body of a crucified man exactly in accordane with how the Gospel Books depict the Passion of Christ.
Among the facts discovered by scientific study over the course of the 20th century: biologists found the image on the Shroud to be anatomically flawless, as is the flow of the blood staining it; the cottons in the linen of the species Gossypium hergaceum is indigenous only to the Middle East, there are halophyte pollens on the cloth identified from the Dead Sea in the Holy Land. In its Final Report in 1981, the scientists working on the Shroud of Turin Research Project (known by its acronym STURP) summarized their findings in these words: We can conclude for now that the Shroud image is that of a real human form of a scourged, crucified man. It is not the product of an artist. The blood stains are composed of hemoglobin and also give a positive test for serum albumin. The image is an ongoing mystery and until further chemical studies are made, perhaps by this group of scientists, or perhaps by scientists in the future, the problem remains unsolved.
We do not believe in the Resurrection of Christ because of the discovered secrets of the Shroud of Turin: we believe in the Resurrection of Christ because we have the grace of faith. Even so, would we not be as ungrateful as Saint Thomas once was if we were to ignore the scientific findings which give tangible historical evidence of the Passion and Resurrection of Christ, findings that have come to light providentially in the very midst of a most unbelieving and materialist age? Should this information not rather stir our hearts to draw very close to the human Face and the human Heart of Jesus Christ. It is the kind of response expressed by the words of the French poet Paul Claudel, upon seeing the Shroud during one of its public expositions in the 20th century: "Something so frightening, and yet so beautiful lies in it, that man can only escape it by worship."
Shroud. Indeed the Face speaks to the intelligence and heart. It speaks to the believer, the seeker, and the non-believer."
"The Shroud helps us to understand the mystery of God's love for us and invites us to pattern our lives on Jesus who sacrificed Himself for us."


LA is a place where a diversity of people coexists to influence each other and diverse view points are accepted and communicated. Values are created, shared, and evolve. Difference is often regarded strengths, not weaknesses. Diverse layers of cultures offer design opportunities for new identity.
This museum is supposed to bring LA-based artists and artworks to one space. Unfortunately, there has been no explicit agreement on that LAXART is place for artists around LA. The LAXART Museum Project gives the museum a strong image of a symbolic place for LA artists. The LAXART logo was designed to reconfirm an engaging, integrative, and multicultural image of LAXART.
The redesign underscores a definition of L.A. with a refreshing, gratifying look. The new LAXART logo contains a form of X that represents view points from different angles and different cultures gathering at the center. "LAX" is an integrative international intersection interlocking and exchanging different cultures. To update the brand, a condensed modern typeface was used. This rebranding effort aims at providing a new, inspiring identity for the user's total experience.
The new LAXART mark was designed to celebrate the lives animated throughout the city through its multiple colors and layers of X-shaped lines. The colors and X's are built on each other to represent the diversity of Los Angeles. The logo can also be adapt to a variety of surfaces and mediums, subtly shifting from print to web and other interactive environments to accommodate itself to the continually diversifying city.
Originally from Mexico City, Gabriel Dawe has created site-specific installations exploring the connection between fashion and architecture using bright gradients of suspended thread with the philosophy how they relate to the human needs for shelter in all its shapes and forms. His work is centered in the exploration of textiles, aiming to examine the complicated construction of gender and identity in his native Mexico and attempting to subvert the notions of masculinity and machismo prevalent in the present day.
I chose Gabriel Dawe as my artist of exhibition art for his imagination and art works, colorful and connected to one intersection reminding of intersect and interlock just like the definition of my mark. The mark was redesigned to embody a dynamic system flexible enough to fit into diverse contexts but still remain interesting.
Transmedia design is approach to communication design that underscores designers to develop a broad range of skillsets in order to communicate through both traditional and emerging media in a very seamless way. Inherent in this approach is a firm understanding of the unique opportunities and characteristics of each media type ranging from the materiality of print-based communications to the dimensionality of the environmental design, to the dynamics of network interactions, and to the glowing subsidiary the screen.
Transmedia design focuses on the design of the total spatial experience—from the first moment of encounter to the last moment of interaction. The strength of a project's message is based on the power of the story content and context that it defines, the interaction it creates, and the emotional interface that it accomplishes. Transmedia storytelling is a new form of art, where unique pieces of narrative content are designed to simultaneously unfold in non-linear arcs across multiple platforms using digital technologies. It mixes traditional media arts with performance-based arts, and game systems that provide structure and rules for play.


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How would you define diversity, inclusivity and equity in Rotary? (We talked about this so if you could summarize it to an 'elevator pitch,' that'd be great).
Cultivating a diverse, equitable, and inclusive culture is essential to realizing Rotary's Vision. By recognizing that individuals from certain groups have experienced barriers to membership, participation, and leadership, we commit to advancing equity in all aspects of Rotary, starting with membership, so that each person has the necessary access to resources, opportunities, networks and support to thrive. Rotary is committed to being honest and transparent about where we are in our DEI journey and continues to learn and do better.
What is the current state of diversity and inclusivity in the district? - Or more specifically, how does the district membership reflect the diversity of the demographics within our region in terms of: Gender Ethnicity/Race, Accessibility, Indigenous, Other Minorities?
We live in a very diverse district, not only in terms of ethnicity, race and colour, but also in all other areas, like: age, religion, faith, sexual orientation and gender identity, age, languages spoken, culture, disability, marital status, and socioeconomic status, as well as differences in ideas, thoughts, values, and beliefs.
When we look at the numbers that are available to us, according to Rotary Club Central, we don't have a full picture of the demographic composition of Rotarians worldwide, or in our District. However, from the information available, we can deduce that women constitute 31% of our membership. Compared to the 36% in Zone 28 and 25% worldwide, we are somewhere in the middle. In 2017-18, our district's percentage of female Rotarians was 22% and the number was 447, and today, it is 438. The total number has declined; however, the number of male Rotarians show a higher rate of decline from 1,140 in 2017-18 to 975 today which explains the increase from 22% to 31% for female Rotarians.
The other metric that we have through Rotary Club Central is age. This is limited by the number of members who have actually reported their birthdates in ClubRunner. From the 42% of Rotarians who have reported their age, only 17% are under the age of 40, and 64% are over the age of 60.
Looking at the numbers in both the Gender and Age categories, there is a lot of work to be done to have a more diverse membership in those areas. We haven't looked at the other demographics. It is therefore important for us to learn as much as possible while being careful in collecting information so as not to compromise anyone's privacy or put them in a precarious position.
Why do think there is a disparity between the actual percentage of these demographics and what the membership reflects?
If you look at the membership in a typical Rotary club in our District, it might look like it reflects the demographics in that community; however, there is not enough information to reflect the actual situation.
When we talk about Diversity, Equity, and Inclusion, it is important for us to look at equity when opening our doors for membership. We need to ask ourselves the question: "Are we giving each person who might wish to join Rotary an equal chance?" Another question is "Are we giving each Rotarian in our club the necessary access to resources, opportunities, networks and support to thrive?" Not only do we need to provide access within our Rotary world, but also with our community partnerships. When these opportunities are available to all, people feel more encouraged to participate in activities and leadership roles and then feel that they are included.
Having had many discussions with Rotarians about this issue, I have noticed that many are not engaging in the conversation because they are afraid to say the wrong thing and offend others. It is very important to encourage people to speak up and not to be afraid. The key is to provide a safe environment where this conversation can be had and discussed openly.
What are the three key priorities that the DEI committee will be focusing on to reach an ideal goal?
Our DEI committee will be fully formed by the end of October. The three key parameters that this committee will promote are:
Engaging Rotarians in DEI conversations at Clubs and the District
Promoting training and events that bring awareness of Rotary's DEI initiative to our clubs
Renewing and developing best practices in policy that echo our DEI commitments
In your capacity as a leader, what best practices have you observed in other organizations that may be facing similar disparities?
There are many things that Rotarians can do in their capacity as individuals, clubs, and clusters. In my experience, the most important thing is to start the conversation.
I was talking to a Rotarian at a RibFest, in 2019, she told me that she was so excited that there was a specific Ribber at another RibFest who offered beef and lamb ribs, which opened the opportunity for people who have pork as a dietary restriction to participate and enjoy the RibFest as well. It also gave the organizers an opportunity to raise more funds.
In the above example, someone must have mentioned to the organizing committee that there is a need to provide alternatives in order to attract more people into attending and participating in this event. Had this conversation not occurred, the idea would never have come up.
I have come across a familiar situation in many clubs. As a new member comes in, eager to serve and join committees, Rotarians who have been running those committees for a while continue to do things in their own way and do not include this member in the decision making process. Even though Rotarians have offered a place on their committee to this new member, in conditions like these the member feels excluded and ends up leaving the club!
DEI is not just about demographics, it's about everyone.


Seattle has become a city FULL of holiday cheer over the years, with events that we've become known for across the country. Below are our most popular as well our newest (ENCHANT). If you have a favorite, please share it with us so we can add it to the list.


Please be informed that Kendo training this Sunday, 1 March 2015, will be held at Bedok Sports Hall as the Changi School dojo will not be available. Regular training is scheduled but we will need to vacate the premises by 12 noon. There will be no kata practice. Do take note of the earlier timings and plan to reach early so as to maximise your time.
This session will be open to SKC affiliates as well.


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The bushfires are horrendous, but expect cyclones, floods and heatwaves too
Due to intelligent weather forecasters, extreme conditions can be predicted. And the bushfires are not the only disaster in store.
By The Conversation
Public attention on the disastrous bushfire crisis in Australia will rightly continue for weeks to come. But as we direct resources to coping and recovery, we should not forget other weather and climate challenges looming this summer.
The peak time for heatwaves in southern Australia has not yet arrived. Many parts of Australia can expect heavy rains and flooding. And northern Australia's cyclone season is just gearing up.
The events will stretch the ability of emergency services and the broader community to cope. The best way to prepare for these events is to keep an eye on Bureau of Meteorology forecasts.
Fires and other extreme events will test emergency services this summer. Darren Pateman/AAP
Let it rain
2019 was Australia's driest year on record. Since early winter the Bureau of Meteorology has correctly predicted the development of these widespread dry conditions.
But relief may be coming. The latest bureau outlooks suggest more normal summer conditions from February to April. If it eventuates, this would include more rain.
The arrival of drought-breaking rains is notoriously hard to predict – in the past, they have come any time between January and May. Global warming is also complicating seasonal climate predictions.
We all hope the rain arrives sooner rather than later, and eases the fire situation. But rain will bring other risks.
Continental-scale droughts such as that experienced over the past few years are often broken by widespread heavy rains, leading to an increased risk of flooding including potentially lethal flash floods. The decade-long Millenium drought that ended in 2009 was followed by two extremely wet years with serious flooding.
A similar situation was seen in Indonesia in recent days when very heavy rains after a prolonged drought produced disastrous floods and landslides.
Indonesian rescuers searching for missing people after a landslide in West Java, Indonesia, triggered by heavy rain. EPA
The flood risk is exacerbated by the bare soil and lack of vegetation caused by drought, and by bushfires that destroy forest and grassland.
Australia's north may be particularly hard hit. The onset of the tropical wet season has been very much delayed, as the bureau predicted. Over the last three months, some parts of the Australian tropics had their lowest ever October-December rainfall. But there are some suggestions widespread rain may be on its way.
Further south, drought-breaking rains can also be heavy and widespread, leading to increased flood risk. So even when the drought breaks and rains quell the fires, there will likely still be bouts of extreme weather, and high demand for emergency services.
Cyclones and heatwaves
The tropical cyclone season has been much delayed, as predicted by the bureau, although there are now signs of cyclonic activity in the near future.
Cyclones often bring welcome rains to drought-affected communities. But we should not overlook the serious damage these systems may bring such as coastal flooding and wind damage – again requiring intervention from emergency services.
And we are still a month away from the riskiest time for heatwaves in southern Australia. We've already had some severe heatwaves this summer. However they usually peak in the middle and end of summer, so the worst may be yet to come.
Lives have undoubtedly been saved this summer by improved forecasting of high temperatures and better dissemination of heatwave information by state and local governments.
But after an already devastating early summer of fires and heat, warning fatigue may set in amongst both warning providers and the public. We must ensure heatwave warnings continue to be disseminated to populations at risk, and are acted on.
Shop staff clean up storm waters after Cyclone Debbie hit iQueensland in 2017. AAP
Be thankful for weather forecasters
The recent experience of farmers, fire fighters, water resource managers and communities illustrate the value of the service provided by the Bureau of Meteorology. Greatly improved weather and climate forecasting developed over the past few decades means communities can plan for and deal with our highly variable weather and climate far better than in the past.
Recent drought, fires and heatwaves – exacerbated by global warming – have been devastating. But imagine if we only had the limited weather forecast capabilities of even a few decades ago, without today's high-speed computers to run weather forecast models, and satellites to feed in enormous amounts of data. How much worse would the impacts have been?
These forecasts have allowed heat alerts to be disseminated to vulnerable communities. Detailed information on weather conducive to fire spread has helped fire agencies provide more targeted warnings and direct resources appropriately.
An air tanker makes a pass to drop fire retardant on a bushfire in North Nowra, NSW, as fires spread rapidly. Mick Tsikas/AAP
Never before have weather forecasts been so readily available to the public. Here are ways you can use them to reduce risks to life and property during an extreme event:
Listen to ABC local radio for emergency updates and detailed Bureau of Meteorology forecasts
load your state fire service emergency app onto your phone and check it regularly. Or check out the information online, such as at the NSW Rural Fire Service's Fires Near Me website
check the bureau's website for climate and weather forecasts
download a short-range rainfall forecast app such as Rain Parrot onto your phone. These apps use the bureau's radar data to make short-range forecasts of rainfall for your location, and notify you if rain is coming.
Global warming is already lengthening the fire season and making heatwaves more intense, more frequent, and longer. It is also increasing the likelihood of heavy rains, and making droughts worse.
We must keep adapting to these changing threats, and further improve our ability to forecast them. And the community must stay aware of the many weather and climate extremes that threaten lives and property.
Neville Nicholls, Professor emeritus, School of Earth, Atmosphere and Environment, Monash University
This article is republished from The Conversation under a Creative Commons license. Read the original article. Image courtesy of iStockPhoto.com.
The Conversation is an independent multimedia source, which provides the public with news and videos of current affairs. The content is created by a team of editors, who collaborate with research experts. The aim of the platform is to achieve 'better quality of public discourse and conversations', in order to 'rebuild trust in journalism'.
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By Pierre-Francois Thaler, co-founder and co-CEO, EcoVadis The criticality of business sustainability has never been more pressing. Momentum for the "purpose economy" has been building
Syria: UN food relief agency 'doing everything we can' to reach Idlib civilians
Serious unrest and displacement in Syria requires humanitarian aid on the ground, especially food assistance.


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Home » Articles » Mark Webber Girlfriend, Partner and Dating
Mark Webber Girlfriend, Partner and Dating
Posted On: 11 Jul, 2014
Wife/Spouse
Ann Neal
$10 Million Dollars
Mark Webber is good looking and a successful racing driver of Australia, he is one of the champions at driving and he is known by everyone by his racing. He was born in 27 August, 1976 at Australia. His nationality is Australia and his age is just 37, he is young and active. He was champion in driving from small age so he became a champion of Australia in racing he has won racing competition and he is known as racer of Australia.
He has did some success in Australia by seeing his success he moved to United Kingdom to motorsport career and he began partnership with fellow Australian Paul Stoddart at that time the owner of European racing formula 3000 team which bought Stoddart in the Minardi team. He also beat future F1 World Champion in the 2000 International formula 3000 season. He made his formula one debut in 2002 scoring Minardi first point first point in three years at his and home race. He became more successful by his talent and he became a lead driver.
He has win in racing in many countries, he first win at Germany and his second win was at Chinese Grand Prix and his last win was at British Grand Prix. He did again another race in 2011 he became champion day by day and has did lots of success and hard performance to earn more and more money and help his country to win. Webber again partnered Vettel again in 2012 but he didn't win that and he finished the season in sixth position and he was also a long term director of Grand Prix Drivers Association.
Webber was one of the champion racers; he has won first race in 2002 at Australian Grand prix, his first win was in 2009 Germany Grand Prix, Last win was in 2012 British Grand Prix and his last race in 2013 Brazilian Grand Prix. He announced that he would be retiring from formula one racing at conclusion of 2013 season and he joins Porsche and Ann on long term deal racing sports car in FIA world Endurance Championship and now he is one of the six drivers of Porsche.
Webber is one the champion racer of Australia he has race with many countries and has won so he is known as champion of racing. He is popular and known by everyone by his driving skills. He is richest person of Australia whose salary is in thousands in dollar. We can find lot of information of him through different websites like wiki, IMDb, twitter etc. wiki provide correct information about everyone we can find correct information, biography and pictures of him through wiki. He is also in twitter where there is lots of follower of him.
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text:
Kentucky Sports Betting Bill Sponsor Remains Optimistic as It Awaits Floor Vote
Posted on: March 9, 2020, 11:27h.
Last updated on: March 10, 2020, 10:46h.
The Kentucky state House of Representatives passed a nearly $24 billion budget plan last week. While that spending proposal did not include potential revenues from sports betting, the lawmaker leading the charge to legalize the activity isn't deterred.
The Kentucky Speedway would be eligible to host a sportsbook under a bill currently in consideration in the state legislature. (Image: Kentucky Speedway)
State Rep. Adam Koenig (R-Erlanger) told Casino.org over the weekend that the main issue regarding the bill remains the need for more Republican support in the House. The bill itself has 41 co-sponsors, with recently elected state Rep. Rachel Roberts (D-Newport) the latest to sign on.
However, in the 100-member House, Republicans currently hold 62 seats in the chamber. Koenig has said in the past there are enough votes to pass the bill, and Gov. Andy Beshear, a Democrat who also supports the bill, said last month he understood Koenig's desire to get more Republicans on board with the bill.
House Bill 137 passed unanimously out of the House Licensing, Occupations, and Administrative Regulations Committee nearly two months ago in the early days of the 60-day session. As the bill has sat awaiting a floor vote in the House, optimism waned somewhat that Kentucky will join several of its neighbors, including Illinois, Indiana, Tennessee, and West Virginia, in legalizing sports betting.
Neighboring Virginia saw its legislature reach a last-minute agreement on a sports betting bill this past weekend.
Tuesday will mark the 44th day of the session. The current calendar calls for lawmakers to meet through April 1 before a 10-day veto period begins. That would then give the General Assembly two more days to overturn vetoes or pass other legislation before it must adjourn by April 15.
Revenue 'Might Help' Resolve Budget Differences
The budget the House passed last week now makes its way to the Senate for its consideration, and that is what gives Koenig reason to remain optimistic.
When the Senate comes up with a budget, which will be at least somewhat different than ours and they have different priorities, and when everyone's looking to figure out how everyone can get what they want, an extra $45 million in the budget might help that," Koenig told Casino.org.
It remains uncertain just how long the Senate will take in crafting its version of the budget. A conference committee would then need to hash out the differences between the versions.
As recently as 2016, lawmakers didn't reach an agreement on the two-year spending plan until the session's final day.
If such a scenario presented itself this year, the possibility exists for lawmakers to insert the sports betting bill directly into a budget bill, though Koenig seemed to downplay that.
"It might not be a good policy," he said. "But yes, technically it could be done."
Under such a scenario, sports betting would only be legal for two years, meaning the General Assembly would need to take up the issue again.
Group Supporting Bill Heads to Frankfort
Koenig has said there are some Republican House lawmakers who remain persuadable, and they may see a few visitors come their way on Thursday in Frankfort.
That's when the Kentucky Equine Education Project (KEEP) holds its "KEEP Day" at the state Capitol. Earlier this year, the group announced its support for Koenig's bill.
Besides KEEP, several other business and labor organizations have endorsed the bill, seeing it as a revenue generator to possibly address education or pension funding.
State leaders said they anticipate the state being able to generate upwards of $22 million in a full year from sports betting.
HB137 would allow the state's race tracks and the Kentucky Speedway to host brick-and-mortar sportsbooks, as well as offer a mobile application. The state would tax the adjusted gross revenue of retail sportsbooks at 10.25 percent, with .5 percent earmarked for racing funds, and online sportsbooks would be taxed at 14.25 percent.
Gambling addiction services would receive five percent of the tax revenue.
Kentucky Gov. Andy Beshear Hails Sports Betting Bill, Wants Casinos for Additional Education Funding
Kentucky Sports Betting Bill Out of Time for 2019 General Assembly
Kentucky Sports Betting Proponent Moving Forward With Bill for 2020 General Assembly Session
Sports Betting 'Unlikely' to Pass This Year After Kentucky House Returns Bill to Committee
Kentucky Gov. Andy Beshear Calls on State Lawmakers to Pass Sports Betting Bill
Steve Bittenbender — March 14, 2019
Steve Bittenbender — November 15, 2019


At first glance it may sound like simple business jargon, but the customer journey is actually a very important element to your business. The customer journey refers to the experience that any customer has in your business, from the second they walk through the door to the minute they leave the premises. If there's an issue with something they purchased, this then extends until the issue is resolved. A positive customer journey will make a customer want to come back time and time again, whereas a negative one will almost certainly ensure they never return. Here's three ways you can improve the customer journey in your business.
Employ a Greeter/ Host: First impressions really do count, and creating the perfect first impression is vital. A host or greeter has the ability to set the tone for a customer's visit. Their job is to welcome the customer, invite them in and be the first point of contact for any issues. This should make the customer feel at home, safe in the knowledge that they have a point of contact if they're struggling.
Make Payments Quick and Simple 100% of the Time: There's no problem too big or too small at the till, and 95% of complaints about all stores comes because of something that has happened at a till. Card machines like those offered by Card Cutters are vital to any business, ensuring that payment can be made swiftly and easily. This way you'll lower queuing time, meaning that more customers will be likely to purchase the items they want.
Treat Returns Like Any Other Transaction: A return is the perfect second chance to make things right. For this reason, you need to make sure you treat any return like a sale. There's still a chance for you to earn money for your business because, if you deal with it properly, the customer will be likely to come back, accepting that it is a one off error. If you deal with it badly, however, the customer will be likely to never return and will spread the news that you haven't dealt with the issue well. As a consequence, this could mean that other people they know never return to your store.
To conclude, the customer journey is of vital importance to your business. The success of your business depends on it and it is something you really ought to be aware of as a business owner. By taking these three simple steps you'll improve it drastically, reaping repeat custom and happy customers.
Why Use a Conveyancing Lawyer?


text:
COURSE 2019
PAID ROLES
The Postgraduate Fellowship
The Postgraduate Fellowship in Refugee and Migrant Health (PGF) is a 13-week medical capacity building and training programme specifically designed to help local doctors working in humanitarian settings to improve their clinical practice. It targets those who have not worked in similar settings previously, or have not received specialised training to meet the specific healthcare needs of a migrant/refugee population.
The PGF started in November 2017 in Bangladesh in response to the ongoing Rohingya crisis, and we have been working hard to grow and improve the programme to date. We aim to roll out the PGF in other countries from 2020 onward. To find out more or if you are interested in bringing the PGF to your community or area, please get in touch.
The overall aim of the PGF Programme in Bangladesh is to improve and strengthen the quality and delivery of healthcare provided to Rohingya refugees and local host populations at health facilities primarily located in camps around Cox's Bazar, thus contributing to reduced morbidity and mortality rates.
Background - PGF in Bangladesh
The Rohingya people have suffered under decades of discrimination and lack of access to basic rights and services such as healthcare with high rates of attacks reported in 1978, 1991-92, and in 2016. Recently, In August 2017, a widespread attack in the Rakhine state of Myanmar (Burma), including murder, torture, rape, sexual violence, enslavement, triggered over 700,000 Rohingya refugees to flee to its neighboring country of Bangladesh. The UN Chief of Human Rights has reported it as a textbook example of 'ethnic cleansing'.
From a medical and public health perspective, there are immense requirements in the control of communicable disease, management of non-communicable disease and injuries, support for mental health and psychological trauma, as well as understanding reproductive health and coping with the effects of gender-based violence. These requirements are further challenged by the lack of health literacy amongst the Rohingya population stemming from decades of denied healthcare access.
Following on from a pilot run held in February 2018, DWW launched the PGF officially in July 2018 with its first cohort of 24 Bangladeshi doctors.
The Programme & Activities
In 2018/19, Doctors Worldwide will train approximately 96 local Bangladeshi doctors working within the Rohingya camps & host communities, with 24 doctors already trained between July 2018 – October 2018, and another 24 doctors currently in training (ending March 2019). We estimate the impact of this training will directly reach approximately 6,000-7,000 Rohingya/host community patients per day by the end of 2019 based on 50 consultations per day per doctor (current number of consultations average is 100-150 per day, which we aim to reduce for better quality of healthcare).
The PGF training programme involves 108 hours of classroom sessions and 288 hours of clinical shadowing over a 14-week period. The PGF is centered around the delivery of 7 independent modules:
1) Health in Humanitarian Emergencies
2) Triage and Acute Care Management
3) Communicable Diseases
4) Non-Communicable Diseases and Palliative Care
5) Mental Health in Humanitarian Emergencies
6) Sexual and Reproductive Health, Family Planning and Gender Based Violence
7) Clinical Assessment, Professional Practice, and Communication Skills
The teaching incorporates a wide range of methodologies including:
case-based scenarios
simulated exercises with props
All participants will receive a PGF certificate outlining module competencies. In addition, several other certificates as part of the PGF programme are provided upon completion:
The London School of Hygiene & Tropical Medicine certificate in Health in Humanitarian Crises (via FutureLearn)
The WHO Emergency Triage Assessment & Treatment ETAT certification
Basic Life Support BLS
MHGAP for mental health
IAWG's Minimum Initial Service Package (MISP) certification for Sexual Reproductive Health
Are you passionate about this initiative? DONATE TODAY and join the PGF journey
Who are our participants?
All local doctors working in the Cox's Bazar region serving in the Rohingya camps are encouraged to apply. Our participants are carefully selected based on medical background and experience, and we continually aim to have a mixed cohort of gender, ethnic, religious, age & experience of Bangladeshi doctors.
Who Delivers?
The Doctors Worldwide medical faculty delivers the training and provides shadowing to Bangladeshi doctors within the camps. The faculty are made up of specialist doctors primarily trained within the NHS from the UK. Approximately 5 – 8 doctors are deployed per cohort to deliver the training and supervise patient consultations within camp clinics as part of the clinical development of Bangladeshi doctors.
The long-term impact of the PGF in low-middle income countries includes better healthcare outcomes in Bangladesh for both the local host and refugee/migrant population as doctors will be better equipped to meet their health needs now and in the future. As these doctors work alongside their peers, and as they progress into leadership roles, the benefits of this training will also be passed on to their colleagues as well as the wider health settings within which they practice and operate.
Participants - Bangladeshi Doctors
Location: Cox's Bazar, Bangladesh
Doctors Worldwide is currently seeking local medical doctors working in the Rohingya refugee camps and host communities to participate in our PGF Programme. This is scheduled to run during the following dates:
Cohort C will run from June 13 to September 9, 2019
Cohort D will from September 19 to December 13, 2019
If interested, please inquire to: info@doctorsworldwide.org or apply: www.doctorsworldwide.org/apply-pgf
Our UK Office:
134 Wellington Road North, Stockport,
Greater Manchester, SK4 2LL
To Call Us: +44 07308139100
To Text or Whatsapp Us: +44 07308139100
To Email Us: info@doctorsworldwide.org
Doctors Worldwide LTD
Limited Company Number: 6389121
Save a Life. Change a Life.
We serve communities in need so that they can build healthier & happier futures.


text:
Dental caries and associated factors in Mexican schoolchildren aged 6-13 years
Alejandro José Casanova-Rosado, Carlo Eduardo Medina-Solís, Juan Fernando Casanova-Rosado, Ana Alicia Vallejos-Sánchez, Gerardo Maupome, Leticia Ávila-Burgos
The objectives of the present study were to establish dental caries prevalence (percentage with caries) and experience in the primary and permanent dentition (dmft and DMFT) of 6 to 13-year-old schoolchildren in Campeche, Mexico, and to estimate the contributing roles of the likely risk indicators. A cross-sectional study was carried out in 1,644 children aged 6-13 years. Self-administered questionnaires obtained information on social, economic, behavioral, and demographic variables. The primary dentition of 1,309 children and the permanent dentition of 1,640 children were evaluated in the oral examinations. The main outcome measures were DMFT, dmft, and SiC indices. Data were modeled using logistic regression analysis. The overall caries prevalence was 77.4%, 73.6% in the primary dentition (61.6% in 6-year-olds), and 49.4% in the permanent dentition. The dmft and DMFT indices were 2.85 ± 2.73 and 1.44 ± 2.05, respectively (DMFT = 3.11 ± 2.62 in 12-year-olds). The SiC index was 6.05 at 12 years of age. Associated variables to dental caries in both dentitions were presence of enamel defects, presence of dental plaque, low socio-economic status, female sex, and older age. Mother's schooling was negatively associated (OR=0.95) with caries in primary dentition. Caries experience in the primary dentition (OR= 6.02) was positively associated with caries in the permanent dentition. Dental caries status in these Mexican children was closer to the goals proposed by the WHO/FDI for 2000 than previous studies. This study has identified clinical, socioeconomic, and behavioral determinants for dental caries in primary and permanent dentition on Mexican schoolchildren.
Acta Odontologica Scandinavica
Deciduous Tooth
Permanent Dentition
Oral Diagnosis
Dental Enamel
dmft
Significant caries index
Casanova-Rosado, A. J., Medina-Solís, C. E., Casanova-Rosado, J. F., Vallejos-Sánchez, A. A., Maupome, G., & Ávila-Burgos, L. (2005). Dental caries and associated factors in Mexican schoolchildren aged 6-13 years. Acta Odontologica Scandinavica, 63(4), 245-251. https://doi.org/10.1080/00016350510019865
Dental caries and associated factors in Mexican schoolchildren aged 6-13 years. / Casanova-Rosado, Alejandro José; Medina-Solís, Carlo Eduardo; Casanova-Rosado, Juan Fernando; Vallejos-Sánchez, Ana Alicia; Maupome, Gerardo; Ávila-Burgos, Leticia.
In: Acta Odontologica Scandinavica, Vol. 63, No. 4, 08.2005, p. 245-251.
Casanova-Rosado, AJ, Medina-Solís, CE, Casanova-Rosado, JF, Vallejos-Sánchez, AA, Maupome, G & Ávila-Burgos, L 2005, 'Dental caries and associated factors in Mexican schoolchildren aged 6-13 years', Acta Odontologica Scandinavica, vol. 63, no. 4, pp. 245-251. https://doi.org/10.1080/00016350510019865
Casanova-Rosado AJ, Medina-Solís CE, Casanova-Rosado JF, Vallejos-Sánchez AA, Maupome G, Ávila-Burgos L. Dental caries and associated factors in Mexican schoolchildren aged 6-13 years. Acta Odontologica Scandinavica. 2005 Aug;63(4):245-251. https://doi.org/10.1080/00016350510019865
Casanova-Rosado, Alejandro José ; Medina-Solís, Carlo Eduardo ; Casanova-Rosado, Juan Fernando ; Vallejos-Sánchez, Ana Alicia ; Maupome, Gerardo ; Ávila-Burgos, Leticia. / Dental caries and associated factors in Mexican schoolchildren aged 6-13 years. In: Acta Odontologica Scandinavica. 2005 ; Vol. 63, No. 4. pp. 245-251.
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abstract = "The objectives of the present study were to establish dental caries prevalence (percentage with caries) and experience in the primary and permanent dentition (dmft and DMFT) of 6 to 13-year-old schoolchildren in Campeche, Mexico, and to estimate the contributing roles of the likely risk indicators. A cross-sectional study was carried out in 1,644 children aged 6-13 years. Self-administered questionnaires obtained information on social, economic, behavioral, and demographic variables. The primary dentition of 1,309 children and the permanent dentition of 1,640 children were evaluated in the oral examinations. The main outcome measures were DMFT, dmft, and SiC indices. Data were modeled using logistic regression analysis. The overall caries prevalence was 77.4{\%}, 73.6{\%} in the primary dentition (61.6{\%} in 6-year-olds), and 49.4{\%} in the permanent dentition. The dmft and DMFT indices were 2.85 ± 2.73 and 1.44 ± 2.05, respectively (DMFT = 3.11 ± 2.62 in 12-year-olds). The SiC index was 6.05 at 12 years of age. Associated variables to dental caries in both dentitions were presence of enamel defects, presence of dental plaque, low socio-economic status, female sex, and older age. Mother's schooling was negatively associated (OR=0.95) with caries in primary dentition. Caries experience in the primary dentition (OR= 6.02) was positively associated with caries in the permanent dentition. Dental caries status in these Mexican children was closer to the goals proposed by the WHO/FDI for 2000 than previous studies. This study has identified clinical, socioeconomic, and behavioral determinants for dental caries in primary and permanent dentition on Mexican schoolchildren.",
keywords = "Dental caries, dmft, DMFT, Epidemiology, Mexico, Schoolchildren, Significant caries index",
author = "Casanova-Rosado, {Alejandro Jos{\'e}} and Medina-Sol{\'i}s, {Carlo Eduardo} and Casanova-Rosado, {Juan Fernando} and Vallejos-S{\'a}nchez, {Ana Alicia} and Gerardo Maupome and Leticia {\'A}vila-Burgos",
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T1 - Dental caries and associated factors in Mexican schoolchildren aged 6-13 years
AU - Casanova-Rosado, Alejandro José
AU - Medina-Solís, Carlo Eduardo
AU - Casanova-Rosado, Juan Fernando
AU - Vallejos-Sánchez, Ana Alicia
AU - Maupome, Gerardo
AU - Ávila-Burgos, Leticia
N2 - The objectives of the present study were to establish dental caries prevalence (percentage with caries) and experience in the primary and permanent dentition (dmft and DMFT) of 6 to 13-year-old schoolchildren in Campeche, Mexico, and to estimate the contributing roles of the likely risk indicators. A cross-sectional study was carried out in 1,644 children aged 6-13 years. Self-administered questionnaires obtained information on social, economic, behavioral, and demographic variables. The primary dentition of 1,309 children and the permanent dentition of 1,640 children were evaluated in the oral examinations. The main outcome measures were DMFT, dmft, and SiC indices. Data were modeled using logistic regression analysis. The overall caries prevalence was 77.4%, 73.6% in the primary dentition (61.6% in 6-year-olds), and 49.4% in the permanent dentition. The dmft and DMFT indices were 2.85 ± 2.73 and 1.44 ± 2.05, respectively (DMFT = 3.11 ± 2.62 in 12-year-olds). The SiC index was 6.05 at 12 years of age. Associated variables to dental caries in both dentitions were presence of enamel defects, presence of dental plaque, low socio-economic status, female sex, and older age. Mother's schooling was negatively associated (OR=0.95) with caries in primary dentition. Caries experience in the primary dentition (OR= 6.02) was positively associated with caries in the permanent dentition. Dental caries status in these Mexican children was closer to the goals proposed by the WHO/FDI for 2000 than previous studies. This study has identified clinical, socioeconomic, and behavioral determinants for dental caries in primary and permanent dentition on Mexican schoolchildren.
AB - The objectives of the present study were to establish dental caries prevalence (percentage with caries) and experience in the primary and permanent dentition (dmft and DMFT) of 6 to 13-year-old schoolchildren in Campeche, Mexico, and to estimate the contributing roles of the likely risk indicators. A cross-sectional study was carried out in 1,644 children aged 6-13 years. Self-administered questionnaires obtained information on social, economic, behavioral, and demographic variables. The primary dentition of 1,309 children and the permanent dentition of 1,640 children were evaluated in the oral examinations. The main outcome measures were DMFT, dmft, and SiC indices. Data were modeled using logistic regression analysis. The overall caries prevalence was 77.4%, 73.6% in the primary dentition (61.6% in 6-year-olds), and 49.4% in the permanent dentition. The dmft and DMFT indices were 2.85 ± 2.73 and 1.44 ± 2.05, respectively (DMFT = 3.11 ± 2.62 in 12-year-olds). The SiC index was 6.05 at 12 years of age. Associated variables to dental caries in both dentitions were presence of enamel defects, presence of dental plaque, low socio-economic status, female sex, and older age. Mother's schooling was negatively associated (OR=0.95) with caries in primary dentition. Caries experience in the primary dentition (OR= 6.02) was positively associated with caries in the permanent dentition. Dental caries status in these Mexican children was closer to the goals proposed by the WHO/FDI for 2000 than previous studies. This study has identified clinical, socioeconomic, and behavioral determinants for dental caries in primary and permanent dentition on Mexican schoolchildren.
KW - Dental caries
KW - dmft
KW - Epidemiology
KW - Mexico
KW - Schoolchildren
KW - Significant caries index
JO - Acta Odontologica Scandinavica
JF - Acta Odontologica Scandinavica