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Instructional Notes:
You know what is cool for the current ethos of youth and fashions in your own country. Moreover, for those who have a self-appreciation of National Heritage, the knowledge of folkways and tradional fashions provides a greater wealth of unque fashions to show with pride gives additional evidence of a healthy national culture. This is the prime consideration, in as much as it lends a visual separation, but a greater connection to human society as a whole.
Thus arranging Fashions Shows provides a greater and richer experiences witnessed by the audience, both on and off campus.
Models as Ethnological Icons in Intercultural Communications Essay
By Mr. Roger M. Christian, Ithaca, New York.
Models and Fashions represents style expectations, the cultural conformity of society, the creative human drive, the will of each community member of society to come to terms of its visual sense of its spiritual aspirations, and the application by the designers to new innovative fabric technologies. Each within itself further represents a qualitive function of human creative, or traditional behaviorisms which one or an organized body of a society, or culture can communicate its purpose ( Those which are ethnological based within its history. )in vivid exposure fashionings of what either its traditionals/vintage, or new innovation styling trends.
International Students / Scholars attending various global institutions of learning fully acknowledges this aspect of human human behaviorism. Thus their campus related associations and sponsored focus ethnic fashions events which demonstrates each members global cultural uniqueness. A real treasure of valued intercultural resources. Here during the early 10970s to the late 80s these elements have had sufficient strengths of observable cultural academic uniqueness in which cultural forms of traditional and innovative dress stylings are crucial aspects to InterCultural Communications. Thus at academic institutions such as the State University of New York @ Buffalo, University of Buffalo a new academic disipline emerged which focused upon additional study on other aspects of cultural dynamics in which encompass a greater field of human behavioral knowledge. When such efforts of Students / Scholars behaviorisms are communicated to the overall campus community by fashions shows or exhibits followed up by seminars between two or more national or ethnically enriched societies or culture the methodologies applied becomes International InterCultural Communications. The single accomblishment of participating International attending Students / Scholars sponsored events is the foundation base --- historically --- of all contemporary International form of present InterCultural Communicaions.
Where modeling enters the topic.
The human behavior of how one presents oneself is the crucial aspect of being a model. The formin which ones human frame moves from one position to another in careful rehearsed choregraphic positionings are critical effective allows the photographer an economy of the film being exposed and the time in which to complete all the planned objectives in a photo shoot.
These elements are cultural significant in how it set the visual atmosphere, at times now called ' eye candy ' of the photo shoot and the models - photographer's clients interests to increase their sales or community promotional efforts. The models actual circumstance of visual healthy roles and posturing, or designs affects denotes the value of the model - photographers client.
A 1940s Traditional Pin Up
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Fashions - Chicago Night Life ( NightLife ), RMC
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A Fashion
' de la avant
garde .'
Advanced Techniques in Fashion Designs .
Academic Discussions:
THE HOFSTRA CULTURAL CENTER PRESENTS DEFINING CULTURE THROUGH DRESS: INDIVIDUAL AND COLLECTIVE IDENTITIES
Druing April 19-21, 2007; Featuring Some of the Country's Leading Fashion Experts, Analysts and Trendsetters; Fashion Shows
What they discussed:
Hofstra University, Hempstead, NY ... An editor of Vogue, the Curator-in-Charge of the Costume Institute of the Metropolitan Museum of Art; one of the nation's leading bridal retailers and a host of television's Full Frontal Fashion are among the participants in the Hofstra University conference Defining Culture Through Dress: Individual and Collective Identities.
Fashion's impact on culture and society will be the focus of this April 19, 20 and 21 interdisciplinary event. There will be in-depth discussion of fashion in literature, religion, the mass media, ethnic identity and how fashion influences self-image. Participating experts and scholars hail from the fields of sociology, psychology, art, history, anthropology, communication, journalism and business, as well as fashion experts.
Thursday, April 19:
Opening keynote address by Harold Koda, Curator-in-Charge, Costume Institute, Metropolitan Museum of Art, New York, NY
Performance of an original show Fashion Statements!, conceived of and directed by Bob Spiotto, Hofstra's artistic director of community arts programs.
Panels on "Men and Women of the Cloth"; "Middle Eastern and African Identities"; "Communicating Fashion"; "Fashion and a Sustainable Environment" with eco-fashion model and activist Summer Rayne Oakes; "Latin American Identities"; "Fashion Dynamics and Brazilian Identity"; "Fashion and Image" with David Wolfe, a creative director with Doneger Creative Services (Doneger is the leading source of global market trends and merchandising strategies to the retail and fashion industry); and "The Arts and Literature."
Friday, April 20:
Panel on "The Influence of Movies on Fashion" featuring Marlaine Glicksman of Vogue magazine and Deborah Landis of the Costume Designers Guild
Panel on HipHop fashion and a fashion show presented by Rocawear
Cocktail party at the Hofstra Museum to celebrate the opening of the exhibition What We Wear
Banquet featuring address by James Aguiar, co-host of Full Frontal Fashion
Other panels include "Fashion Uniforms and Uniformity"; "European Women: Twentieth Century Fashion Statements"; "Asian Identities"; and "The Gender? of Fashion."
Saturday, April 21:
A fashion show of Ladies' Church Hats, modeled by The Women's Ministry of Union Baptist Church in Hempstead, NY
Bridal fashion show, sponsored by David's Bridal
Panels include "The Rich and Famous: Upperclass European Women's Fashions" with Isabella Campagnol Fabretti, curator of the Rubelli Textile Collection in Venice, Italy; "Dress as Spatial Entities"; and "Fashion Identities: American Experiences."
For a complete conference itinerary, for conference registration and fees and for other information visit www.hofstra.edu/Culture or call the Hofstra Cultural Center at (516) 463-5669.
' _ _ _ _ _ _ ' Street Styles.
By Mr. Roger Meredith Christian.
In a close examination of the recent popularity sociocultural idiom interpolation dynamics of " _ _ _ _ _ Street Styles [ The ' _ _ _ _ _ ' space is where you place the city of your choice. ] " has assumed an Intercommunal aspect which gives sufficient organized visual perception of cultural focus which can be used to enhance InterCultural Communications through fashions.
The expressionalist tone in how photographers are making every effort to use this to depict what is being seen on the streets of varied world wide communities have assisted for one to arrive at a focus of chief features of local style dynamics. Hand in hand, as _ _ _ _ _ Street Styles are impacting both photograper, sylist, and the consumer of their photos have pushed the expressionalist artistic values in the world of photography; the actual visual record for later review and examination. The importance of the additional contribution made by the makeup artists - sylists who modifys the look of the models being depicted has added to overall impressionalistic value of the fashions being displayed in the final resulting photo.
All of this was essentially inspired by Tokyo Street Styles promotionals and very well staged photos by some excellent Japanese promoters and designers of fashions. The created dominance of the Japanese in the proletarian, and Students / Scholars Academia end of fashions world wide. This in conjucrtion with the Asian cultural inspired near redrawing of designed dynamics of the upper end of fashions, those designs which starts at $10,000.00, manifested the domination of Japanese fashions world wide - which still exists.
Then as the growing dynamics of the new European unified currency, the Euro, impacted European yourh created the InterCommunal dynamic for a central European Youth InterCultural Community.. The purchasing power they had as a result of the unified currency of the Euro saw massive increasing ticket sales at concerts, expansion of nightlife entertainment and its associative growing diversity, rapid and more frequent InterEuropean travel, switching from hostle accommodations to more substantial inns and hotels, and mosst of all what they were wearing. In the center of this culture are the personal aspirations to be seen, heard, and at the sametime connected to a greater community. This allowed a greater freedom of what one could actually wear, or not wear - as topless issues for females are growing - which they could not wear decades earlier, even during the 70s. Thus from time to time you will even see a male wearing a dress who is actually heterosexual. The new Euro-expectation and the central European InterCultural Youth Community was the banner in which the InterCommunal aspect has been further established between those who are 30 and younger Euro-wide. Thus plus their growing purchasing power, sought their own local idenities, and local popular fashions designers of the own peers.
This now directly competes with the Super Culture of Ameican Youth which saw its emergence during the lates 60s-though amount of dollars being spent indicates the American side still dominates world wide. What eveyone should, likewise, beaware are the Chinese when their economic dynamics reaches the end of the present cycle.
Likewise, and with the addition of vintage clothing being used to accent what one is wearing here in America and in Europe has further set the stage in how critical aspect of idealized commonalities are likewise impacting the styles or fashions now being designed by this age peerage. Right now Paris Street Styles and following the internet promotional plugs London Street Styles have all used the aspect of vintage clothing to accent. This is likewise happening in Madrid, Milian, Sao Paulo, at times Tokyo, Melbourne, New York City, Los Angeles and more. However, Moscow is presenting itself more towards Club Fashionings.- or higher end fashions representing the expectations of Russian youth and their future nationalistic drives as well [ Yeh! Russian youth are not integrating, but in the overall sociocutural rebound from a decades of communism are trying to make up for individual taste and nationalism which was more than painfully lost.].
As all this is going on, more dramatic evidence is started to come to view, and that _ _ _ _ _ Street Styles is becoming, not only a common idiom visual perception which is world wide, but is creating more self-reflection of ones own purpose.
Recently, set designs are now entering this picture and this means that set designers are becoming neccessary professionals in fashions promotions. Thus when photographers, fashions houses, and even fashions reporters themselves hit the streets, the need of how to present the fashion being promoted or reported needs the additional component of designed sets and artistic settings as well. This is amassing more community municipal level cooperation and this is bring people together to focus, and thus the InterCommunal aspects grows in further establishing the cultural power of _ _ _ _ _ Street Fashions and its local political importance.
This represents alot of energy and people who are highly active and trained, litterally emotionally excited, in how they want their own time and era to be known in the future - represented in both the photos, video, and media representation of '_ _ _ _ _' Street Fashions. So there will come a day in years hence in which they will look back and see what was happening now and how their influence was a contributing force.
The cultural idiom / fashions icon of the 21 st Century is the evolution of _ _ _ _ _ Streets Styles. Your fill in the _ _ _ _ _.
Looking at what is now going on I have no doubth they will have one very big smile on their, till-then, aging faces.
African Fashions and Designers Win World Acclaim
By Muguette Goufrani
Africans are painting the world in a kaleidoscope of bold, vibrant color combinations and dazzling patterns. The rich fabrics and virtually unlimited selection of turbans and other festive headgear, bright scarves, colorful wraps, wearable art and elegant gowns that brightened our days and lit up our evenings in Morocco, Kenya, Ethiopia, Nigeria, Cameroon, Cote d'Ivoire Uganda, Benin, Ghana, Zambia, South Africa, Tanzania, Guinea and other African destinations, were simply outstanding. What's more, so were the creators. During the past decade as publishers, we've had the privilege of meeting several of the brightest stars in Africa's fashion galaxy, and thanks to the magic of serendipity, more will surely appear in the near future. As I've learned, in many African societies, the choice of colors and textiles has special significance to the wearer. For example, hats often tell stories of everyday life, with its struggles, spiced by uplifting periods of joie de vivre.
While I have lived and worked in various North and West African ...continue on ,,,[ Web Site ]
Abbas of Beirut:
A short note on who he is......
Once he finished his fashion studies in Esmod Paris, ABBAS honed his skills with apprenticeships in the most famous and prestigious fashion houses in France. He won several competitions for young creators before coming to Beirut where he devoted his time painting on clothes and textile.
In 2005 ABBAS launched his own studio in Beirut to unveil his first collection haute couturespring-summer 2006
His great web site.
New Fashions
During this age of post feminism European Fashion designers are pushing the envelope by introducing topless fashion designs on the leading fashion run ways in Paris, Milian, Madrid, and others. Moreover, there is an opposite movement in the retros in which the thing is to out do the designers of the 40s and 50s.
This is in reaction of a growing shift in the nightlife in key Europan cities in which women are finding safer environments from which to find personal release, and topless is gowing. In Paris, Berlin, Bonn, Caan, and Madrid free open tops of early 2004 have given way to mild see through topless causuals personally crafted. Moreover, increasingly at more and more plush parities given by the Euro Dollar - New Rich, the topless look is growing. All reflect both growing safety women are now experiencing, and the implications and self-realization of ones own rights personal taste and social fantasies. European designers who are trying the catch up are still unknown. Increasingly, the binding of bra staps, and the constant irritations felt in sudden body turns during social dancing, especially in the new moves provided by the Hip Hop culture is suddenly loss by the freedom now being opted for.
In one email, Rene Litz from Caan commented " That women covering their tops are really not natural for a womyn's body. It was a condition impossed by males who feared women assuming power during the early development of European civiliations which only sought her sexual exploitation. She has always questioned in her life ..Why the part that produced milk for innocent children? ."
With this in mind, a really discussion needs to be look at and properly reacted to. The key factor of which is a result of the social movements developed by every University and College activist feminist group who push the Take Back the Night Campaigns both and off their respected campus. Especially at the Unversity of Rochester's Feminst's Coalitions, in which the success of this campaign during the 1970s triggered topless yearly demonstrations in downtown Rochester to promote legislation in Albany to allow women who so chose can go topless-which was subsequently passed. There is a proposal for a parade now being discussed.
The one time increasing incidents of sexual assaults and rape closely and academically examined in depth during the 70s and 80s have made a dramatic down turn since the late 90s. Howover, though similar trends ocurred in Eruope, Anmerican women did not respond in the same manner as did the Europeans. All of which caused the need to fully examine this aspect, especially the casual anxieties involved, in as much as style and fashions are outward expressions of the social and cultural conditions which exist in ones time and era.
The website Fashions Trendsetters / Trend Setters was specifically developed and put together to gain wider attention, and this forum is where the answers should be examined. I once trought of developing my own forum, but instead I found this one which already existed. Now I am actively promoting this forum through my Night Life ( NightLife ), RMC Internet Network.
What should be looked at from my point of view is simple this.
Is the American nightlife coming up to par with the early feminist aspirations which created The Take Back The Night campaigns of the 70s ?
As per the course Introduction to Womyn Studies, State University College at Buffalo, the resolve that a womyn's breast is not a sex object, why we still have this puritanical point of view while Europe in increasingly rejecting this ?
What are the clear implications to creative style features in American fashions once some of the base issues become clearer? And more impportantly, which American city is going to take the first step ?
All the while this is going on why are retros assuming a permenant and at times growing marketing nitches? Seeming'ly only in America.
Lastly, in the past advant of AID's destroying the leadership of American fashions during the 1980 - 1990, quess who is filling in the void, and where did they get their initial experiences ? Victoria Secret ? Wicked Fashions ?
With the once dominate Europeans now being over-shaddowed by Asian dominance, especially from Tokyo, and the growing power of MySpace.com and other groups related groups and blogs, we are on the verge of new era of fashion who are smiliarly looking at these issues. Post feminism is developing more diversity in lifestyles at the sametime. They plus other monitored internet groups, especially those sponsored by MSN, and Yahoo for free clearly indicates a growing shift to what the Europeans are doing. In addition. in every advocate rape and sexual program nation wide, " What a women wears is not any grounds for violation, or any question concerning her integrity, but is solely her own right to do so." Anti - Rape Task Force, State University of New York at Buffalio, University of Buffalo. These two elements are converging and is it how and when which the more serious discussions should be focused. Also, and reports which are trace'able concerning this topic should likewise be added.
Fashions Information Resources
Fashions focus....
Blog / Archive Hosts
From my various Internet groups.
Note: At first the emailed article, or point which is being made, will be first posted in its entirity, and then, later, edited to make it shorter.
I suppose that a deeper question underlying this exchange is that of the 'eroticization' of the (uncovered) female breast. Going by the exquisite descriptions of Sanskrit poetry, they were certainly coveted by male attention. Yet, as Radha underlines, they were largely exposed (not just by the peasant women...) all across the subcontinent (and not just in 'primitive' Kerala). How does one reconcile these two realities in the context of prosaic everyday commerce?
I suspect that it's not so different from from the ubiquitous (even more exaggerated? ) American experience of ogling at (and gratuitously commenting on...) covered breasts and buttocks (nitambinî... ), and yet being able to chat professionally (and diplomatically. ..) with women co-workers around the office water-cooler (under the cloud of being sued for sexual harassment.. .).
Thanks for the vivid and fine ethnography. ..should really submit a Ph.D. on the folklore and mores of the Malabar coast!
Sunthar
P.S. I'd request anyone wishing to carry this discussion further to (re-) read our earlier dialogue on "The Politics of the female body"
P.P.S. I'm forwarding this post to our Jerusalem-Benares forum, because the observation on Jewish women might be of interest to Nathan and Ellen.
From: Radhakrishna Warrier
Sent: Saturday, February 10, 2007 10:22 AM
To: Abhinavagupta@ yahoogroups. com
Subject: Re: History of Indian clothing
<< Were there any rules/regulations with regard to Muslim/Syrian Christian women and chatta? >>
I am not aware of any. The Syrian Christian ladies wore their 'mundu' in a peculiar fashion with one end forming a fan behind. This big beautiful fan - vis'aRi or "hand fan" - adorned (the equally beautiful) behinds of the ladies.
<< If the queen had no qualms receiving the Dutchman topless, what could be a reason to cover up while going outside the home? >>
The covering up of the upper body, such as tying the mula kaccha (breast cloth) and draping the uttareeyam around the upper body was a form of formal dress and not primarily intended to cover any perceived nakedness. In informal settings the upper body was not thought necessary to be scrupulously covered. The Dutch traveler perhaps was not considered a very important person for the queen to be in formal attire while giving audience to him. In fact, ordinary Europeans were not given undue importance in those times, unlike a century later when the British consolidated their power in India. Going to the temple, going to attend festivals, making social visits etc were thought to be sufficiently important occasions to deserve a formal dress and hence the `covering up' while going outside home.
<< Did this covering up while going outside develop after interaction with the Europeans? >>
Definitely not. Long before the arrival of Europeans, Hindu 'upper' caste women used to tie the breast cloth and wear the uttareeyam while going outside their homes. This formal attire is described in folk songs (such as `VaDakkan PaaTTu', "the northern song" of north Kerala) and folk tales.
<< Were the Jewish women in Kerala also going topless?>>
There were two kinds of Jews in Kerala – the `black' Jews and the `white' Jews. The black Jews came to Kerala well over a thousand years ago. Perhaps they arrived in the first few centuries of the Common Era or even before. The black Jews became indistinguishable from the local population in appearance and dress. So, it may be surmised that they went 'topless' like the other women of Kerala before the arrival of the Europeans. The `white' Jews, on the contrary arrived much later, perhaps in the 13th to 16th century CE timeframe, primarily from European countries. They did not fully `indigenize' although they seem to have adopted Malayalam as their mother tongue. They are somewhat distinguishable from the local population although they are not as `white' as an average European. These white Jews might not have fully adopted the local dress.
<< Could toplessness have been an intermediary phenomenon (temporary insanity or sanity) given that there is no reference (or is there?) to topless women in the Tamil literature? I can't imagine Kannagi topless :( >>
It could not have been an intermediary phenomenon. And definitely not 'insanity' in a humid tropical land at a time when there were no electric fans to provide artificial breeze on an almost continuous basis. I am not aware whether the old Tamil literature provides any detailed description of the dress of the womenfolk (or menfolk) of the time or whether they categorically state that women covered the upper body in informal situations. I have read that the poets (pANan, Sanskrit 'kavi') who sang eulogies in the courts of ancient Tamil kings were usually accompanied by their wives who went almost naked. These wives danced in the courts scantily clad, perhaps performing the modern equivalent of strip tease but practically with nothing much to strip as they were almost naked to begin with. Do the classics say anything about KaNNaki removing any piece of clothing from her upper body to pull her left breast out when describing her twisting it and plucking it out of her chest to throw it on the ground? I have no difficulty at all in imagining Kannaki bare breasted in informal or even formal settings. In my own not so long lifetime, I have seen men working in the fields of Tamil Nadu wearing nothing but a 'kONakam' (a narrow strip of a loin cloth that just covers the genitals) and women wearing no stitched upper garment but just a sari one end of which is supposed to go up and cover the upper torso but practically leaving a good portion of the upper body exposed. It is a very sensible way of dressing, especially when working in the hot plains of India. Elsewhere in India too, it seems to me that the most popular `dress' of women was a single piece of cloth (call it `sari' or `chela' or whatever) that was wound around the lower body and one end of it then thrown over the upper body to supposedly cover the breasts. Whether it did cover the breasts in informal situations is a big question. If we go by old sculptures, the breast was hardly ever covered. Stitched garments were not unknown, but they were most likely 'exotic' or at the most very formal attire not widely adopted by the common woman and generally not for informal situations even for `fashionable' ladies of the time. I think it was only after the arrival of Muslims that stitched garments became significantly popular among India's womenfolk.
I have to make a disclaimer now. I have no references to cite on anything that I say. It is all guess work (which I would like to think of as based on intelligent and insightful analysis :-)), based on my own observations and what I have read and understood. I am no expert on the subject of ancient clothing. I am no historian either and things ancient do not fall in my primary area of research (i.e., that which I do to make a living). But nevertheless, I am interested in and indeed fascinated by things bygone.
Radhakrishna Warrier
[In response to Kavi's post (Feb 4, 2007) at
http://groups. yahoo.com/ group/Abhinavagu pta/message/ 4080 ]
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Learn to be a guide or improve your river skills at a spectacular river-side camp in Northern California! We will spend time working on skills in camp as well as on the Klamath and Salmon rivers.
Paddle boat captaining and rowing.
River safety, hand signals, rescue techniques.
Space is limited! email ryan@awwrafting.com to reserve your spot. Adventure Whitewater will be hiring several new guides this year, but attendance at guide school does not guarantee a spot.
Five time member of the USA rafting team. Captain in 2000-01. Professional guide for over 20 years in South America, Africa and North America. Swiftwater Rescue Certified.
Guided clients on 5 continents. Professional guide for 15 years. Licensed Physician Assistant.
I was wondering if you possibly had any guide training openings during next years curriculum, I look forward to meeting with you in the near future!
Great Post, thanks for sharing.I am also planning visit Columbus, GA with my friends and do Whitewater Rafting . These tips are helpful to me.
Thanks for sharing the great informatio  About Whitewater Rafting  wiTh us .


I think you get the idea of starting small.
Next up is emotion or money. I like cows. I bought some bottle calves for the old homestead. I even got them cheap, one for $50. I bottled them until they were 3-4 months old. I had 5 total. I learned how to band them and figured out that castration was better after one got an infection. I dosed him up and called an experienced cattle man to come over and give advice. We tried everything we had but he still died. I was telling me my mother about it and she asked why we didn't call the vet. I had trouble trying to explain it to her without feeling like a animal killer. Where I grew up animals were pets not food. I can still be that way to some extent and probably put more into that calf than I should have because I bottle fed it. In the long run though these animals are producers or you are wasting money, time, and resources. I do not own hay, corn, or grain equipment so I have to buy it to feed things. I am working toward rotational grazing but am nowhere near close yet. I live in Alabama and we have 20 acres of trees and brush for the most part. I bought goats to help kill the brush and trees as well as have babies to sell. I got a donkey to keep coyotes and dogs off of the goats. I have pigs to eat and sell piglets. I have chickens to give me eggs and meat. I just don't have money to keep things because they are cute or I am sentimental. My dog even has a job. He is the alarm system and burglary prevention agent as well as keeping other dogs out of the farm.
After the first year of the bottle calves something was just not right they were too small. I had given them hay and wormed them but they just were not growing up right. I had a chance to sell them and recoup the money I had in them or keep them and keep pouring money into it. After consulting some folks, I decided to sell them and try to develop more pasture land for them. I just couldn't keep them and risk losing money.
Generally you have to take emotion out of decisions. If you let emotion dictate what you do on your farm you can end up getting more than you bargained for. More animals that do nothing, more feed bills, more headaches, etc.
← What NOT to do when starting a homestead.


Imagine that. Another round with a specialist that left me upset. I'm begging God for a diagnosis and not just guesses!! I don't want to enter another round of therapy that might help when the doctor isn't even sure what is wrong!
Today I ate just to fill an emotional void. I felt so good about resisting this on Friday, but I didn't win the battle today. It wasn't that I blew my calorie count; I was still pretty much in line with AMOUNT of food, but I made mindless choices for unhealthy treats out of an attempt to fill an emotional need. I wish I'd slowed down and tried to deal with my angst in a healthier manner.
It doesn't help that it's freezing cold outside, and I can't bring myself to take another 9 degree trek. I did ride the stationery bike when I took Sam to physical therapy, so I got my exercise in. But something about walking outside helps me deal with junk (both the emotional junk of my life and the junk food temptations!) and connect with God, which makes me stronger.
It's weird. It was a successful day as far as calorie count and exercise, but I still can't count it as successful because I don't want to turn to junk to heal me.
Yesterday's little compromise turned into slightly bigger compromises today. I ate chips just because they were there, and I was emotional. I went over calorie count.
I want to grab Jesus. My journal. My walking shoes. Turn to something that truly heals instead of to something that only hurts me in the long run.
I am going to ask the Lord to help me be INTENTIONAL about how I handle hurt, stress, disappointment, and frustration. I don't need junk food; I need HIM and the healthy choices He can show me.
Wow. That seemed huge, what I just wrote. I'm now inviting God into my food choices. I'm pretty sure I'd made that off-limit to Him in the past.
How cool is that?? Getting connected with mind, soul, heart, emotions, spirit . . . and BODY.
I continue the path of seeking to understand the connection between body and spirit. God made us flesh AND spirit, mind AND soul. Leaving any part of me out when connecting with Him is to miss part of what He offers me in relationship.
How do you deal with your emotional eating saga?
That man loves to video-tape!
Since I started getting into shape a light often slips into Jerry's eyes. It's almost a look of disbelief. It happened as we had an impromptu date at Daz Bog's coffee shop. I'd hopped up to grab a napkin, then flitted back to my seat when he got that look. He started to speak, then paused to reshape his thoughts.
In my mind I replaced the word walking with lumbering.
And in that moment all the work—all the resisting food, the exercising when I didn't really want to exercise, the times I drank herb tea when I wanted an evening snack—was worth it.
Sarah called to let me know she's been putting mother-of-the-bride dresses on Pinterest. I browsed her choices and thought, "Wow. She thinks I can pull this off?" Later she told me that with my body back I can wear things I don't think I can.
I did lose more weight after the above was written. I'm stalled at a new low, 40 pounds down. The last few weeks I haven't counted calories. Just tired of the discipline of it, I think. But I'm considering returning because I wouldn't mind shaving another 8-10 pounds super quick before I go shopping!
Today's post is mostly a celebration. Do you have a success story?
Am I an emotional eater after all?
My struggle with cravings and eating for emotional support have seemed less than many of my friends talk about. But today I am seeking comfort, and I found myself wishing I could think of something to eat that would give it.
I just returned home from the latest specialist to try to find a reason for the icky feeling I so often get in my head. Some of my tests were abnormal. I feel pretty off-kilter. I'm validated to finally have someone find a REASON for what I have been describing and trying to heal for six months.
But the unknown is scary.
Next week will be another consultation.
I walked home from the doctor's office. It was only about 2 and a half miles from here, all our cars were in use by the many drivers at our house, and I thought it would be a good way to get my exercise in. The walk was fine except that I was sort-of upside down inside of me. Jerry was teaching, and I couldn't interrupt his class, so I called my brother. It was good to have company as I walked home. I didn't want to be alone.
But it's 32 degrees out there, and I'm still cold an hour later. I wanted something warm and salty, so I ate basically healthy, but skipped my usual lunch—my BeFull shake with fruit. One cup of brown rice and 3 oz of London broil later (349 calories), I feel full, but not satisfied. I can't bring myself to grab a salad or fruit.
I don't feel hungry; I just feel empty.
I suppose I'm ignoring the empty by writing this journal entry. But I still feel sad, a little scared, and a whole lot of tired of my brain/head not functioning normally.
The cravings persist. I could make myself popcorn or pizza or something creamy, like homemade mac and cheese, but I don't want to rush there. I'm processing why I would think food would make this better. I don't want to fill the empty with crap. I want to fill it with Good.
I want Him to comfort me.
So I'll grab a warm blanket and rest awhile. One of my best friends told me to remember my 3 R's – Rest, Recuperate, and Rely on Jesus.
I still don't know what's up with my head. A week ago I would have told you the symptoms were 75% gone, but the last several days they have been back with a vengeance. I used to be able to connect the worse times to computer work, but now I'm connecting the symptoms to fatigue. If I push with a full schedule as I used to before the accidents, they return. I'm trying to look to these symptoms as a reminder to keep balance and rest in my life, but I'm not always successful.
As far as emotional eating goes, the battle continues, especially in the harder days, like a few weeks ago when Jerry had surgery. This morning I read a quote by Graham Cooke that said, "Fullness is our destiny; but emptiness is our crutch." I'm still processing what he meant by that, but as the above post shows, I'm pretty sure it has nothing to do with filling up on cheese sauce and everything to do with the fullness of God offered to me.
I'd love to hear your emotional eating stories or advice! We're in this together, my friends!
Made a point to do a quick run/walk mile this morning since I was going to be gone all day and didn't have time to wander the neighborhood for miles. I've heard if you do something to get the metabolism up first thing in the morning, you burn more calories over the day. So maybe even though I didn't exercise very long today I'll have good results.
I missed my long walk, though. A friend told me today that they are "Eden walks." I really like that thought. In the story of Adam and Eve, God would come into the Garden of Eden and call to the people He's created. Then they would walk together.
This morning I read a weight loss devotional. The main idea is that instead of allowing the scale to control our emotions, we should ignore the ups and downs of the scale and focus on doing what we do as an act of obedience to God.
All day I've let this though twist and simmer in my head.
This losing weight thing didn't feel like a command; it felt like a gift.
How do you obey a gift?
It's a gift to move again. To have more ability to walk, run, do a crunch.
To get out of a chair effortlessly.
Sure, there are days I'm sick of thinking about what's going in my mouth. I don't want to take a walk, even if I do think God meets me there.
But the gift is too wonderful to squander.
So I make a cup of herb tea instead of eating junk food. I take a walk more days than I don't.
I don't like to think of it as an obedience issue, but rather like opening a present.
Is there a spiritual component to your weight loss journey? Do you see it as connecting body and spirit? If so, how does that relate to how you think God views your journey?
As the journal entries below show, the newness of the joy of weight loss wore off about half-way there. Suddenly the climb seemed a little steeper.
I've had some frustration, a little muddling around about half-way to my weight loss goals. The good news is this is pretty normal–AND I DID lose more weight! And just as important, I continue to learn about life, about me, about God.
Life with a weight loss goal is up and down. I wrote about joy a few days ago. I've had more peace and joy in the last few weeks than in a long time. I also had a lot of affirmation the last few weeks as people started noticing my new size. Super fun!But today . . . I'm frustrated. I'm more often hungry again—and fighting more cravings. I don't know if my metabolism has sped up due to consistent exercise and that makes me hungrier, or if holiday foods were less healthy, and it messed with everything. But I'm not craving sweets. It's cheese. Gooey and piled on. I had a little cheese on a small potato with ground turkey and salsa for lunch. Thought it would be wise to have a little of what I craved rather than ignore the desire and then binge.
Still, it's weird to suddenly fight the process again. I was mostly at peace with it for so long.
I am on BEPure this week. Maybe I'm going through another emotional purge. The last cleanse didn't bother me, but I've been weepy over all kinds of stuff today, especially over my on-going head symptoms and inability to concentrate for long periods of time. I'm entering month six without diagnosis or complete healing . . .
On the positive side I know I'm smaller 'cause I just had to take off my ring to type. It kept rolling around too much . . .
They say the first weight off is easier than the last weight. It is coming off slower for me, now, despite the fact that I'm eating healthier and exercising consistently. This morning I worked for a while on writing stuff, like this blog. My head symptoms that began over six months ago flared, but I pushed through for a while. By the time I quit they were going pretty crazy.
That the scale isn't dropping very quickly.
That no one can tell me why my head gets weird.
That I'm still having symptoms associated with a car wreck that happened last June.
That hubby's computer crashed again and . . .
So I went walking. The first half mile or so all I did was grumble to God. At a mile and a half I took a break, popped into my favorite coffee shop, asked for water, and went to the bathroom. Then I circled the nearby school.
I prayed about hope, standing strong, looking to God for answers. As I prayed for the school, I realized I also prayed for me, for our family, for our whole neighborhood. By the time I'd circled a few times, pouring out my heart, I felt better. I walked past the abandoned strip mall, praying for good things to come there—asking again if it might be a church. Then I walked to the high school, surprised by a nature path I didn't know about. It was beautiful!
This walking thing isn't just about losing pounds; it's about losing bad attitudes, finding faith, believing in hope. Seeking the Son in His sunshine.
Walked close to 5 miles.
I'm home now, enjoying a cup of tea and a homemade persimmon cookie that I don't feel guilty about. Yes, there's a little sugar, but there is also a lot of healthy ingredients in it.
And I'll have plenty of extra calories today!
Anybody else find a new round of struggle about half way to your goal?


If like most enterprises your organization builds its own software, it's highly likely your developers are using Jira to plan their work. But are you using it to its full potential?
That depends on how you're using Jira within the context of your software delivery value stream. The planning, building and delivery of software products at scale requires a complex network of specialist roles, tools and methodologies. And it's how these elements work together that maximizes the value of Jira and all the other systems that you employ.
Just like developers need their own purpose-built tool in Jira, all other specialists in the software delivery process require their own specialist tool. This is because the role functionality they require either isn't in Jira, or not to the level they need. Product need a proper product management tool, project managers need a proper project management tool, test needs a proper test management tool, and so on.
It's important to remember that plugging too much workflow into Jira can flood the tool and undermine its productivity powers. As a 'center of criticality' in the value stream – Jira ties the developer to the working software in production and the original business need – it's vital that all product-critical information can flow seamlessly through the tool, and work with all other centers of criticality.
To do that, you to identify your centers of criticality, which are systems that create product-critical information (artifacts such as requirements, features, epics, stories, tests, etc.). You then need to connect them to Jira so that all key information that pertains to a product's development and delivery is accessible to the key stakeholders in the process.
To learn more about what a center of criticality is and why you should care, read our VP of Product Management Nicole Bryan's DevOps.com article The role Jira plays in complex value streams.
For further information on Jira's role in enterprise software delivery and why there's no 'one tool to rule them all', download our white paper on why Jira works best in an integrated best-of-breed tool stategy.
Want to know more? Request a customized demo to connect your centers of criticality to extract even more value from your favorite tools.


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or Kids of all ages and their parents this is an app everyone is sure to love! With beautiful illustrations to color kids will enjoy the interactive sounds and colors. Over 25 coloring pages! In addition, kids will enjoy the challenge of taking their drawings and using then in a challenging slider puzzle or matching game!
* Near infinite color palette.
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Once complete you can save, email, or Facebook post your picture!


text:
Prayer Wall 3/28/18
John 10:3 The gatekeeper opens the gate for him, and the sheep listen for his voice. He calls his own sheep by name and leads them out.
Most Christians don't hear God's voice because we've already decided we aren't going to what He says.~ Aiden Wilson Tozer
1 John 4:6 We are from God. Whoever knows God listens to us; whoever is not from God does not listen to us. That is how we know the Spirit of truth and the spirit of deception.
Turning down the volume of life allows you to listen carefully to GOD.~ Unknown
Everybody is called to pray. Please pray for the following!
The UNREACHED in Ethiopia, Djibouti, Eritrea, Somalia, Kenya, and South Sudan
Pray for the most important leaders of these countries – that the Holy Spirit will take away their spiritual blindness (2 Cor. 4:4). Pray for supernatural/extraordinary manifestations of God through dreams, healing, revelations and visions, etc. among the unreached of these countries (Acts 2:19; 4:30; Heb. 2:4). Pray that the Spirit of God will raise people from these countries to build a strong church among their own people. Pray that God's Name be glorified and honored wherever the Truth is suppressed or denied. Pray that God's Kingdom come and rule and His will become effective where it is defied and where it is opposed by His enemies! (Matthew 6:9-10)
The CHURCH of the UNREACHED and all over the World
It is the task of the church of Jesus Christ to take the Gospel of Salvation to the nations of the World. Pray that the Church of Christ will take the Commission in Matthew 28:18-20 literally. Pray for the church to gain a new vision for mission work. Pray for the Church to persevere despite persecution. Pray for unity among the small groups and against false doctrines that often come and destroy the young congregations. Pray for outpouring of the Holy Spirit on them (Acts 4:31).
For the SALVATION of the people from the UNREACHED
Pray that whole families will become converted – it makes it easier for the converts to remain standing. Pray that the Holy Spirit will work in their hearts in a divine way and urge them to search for the True God in Jesus Christ. Pray especially for the redemption of individuals who are leaders or who are in positions of authority in these countries. Pray that these people will openly confess their sins and their faith in Christ and that they will also follow Him openly.
If my people who are called by name will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land. – II Chronicles 7:14
Breaking News & Latest Headlines For The Week
A Voice Calls Out from the Hermit of Africa
March 20, 2018 — India (World Watch Monitor) – A friend of International Christian Concern (ICC), Joseph*, recently traveled to Eritrea and interviewed David*, one of the many underground pastors in the country. David related the many struggles that the Christian Church is facing in Eritrea, "We are in serious persecution. That doesn't mean that the government kills us by shooting us or something, but he puts us in prison to persecute us… [Even more common than prison], they use financial pressure and political pressure to persecute us."... Click here for more: http://www.persecution.org/2018/03/20/voice-calls-hermit-africa/
Easter banner torn down from Pakistan church
March 20, 2018 — Armed violence broke out in eastern Pakistan on Sunday, 18 March, over an Easter banner hung outside a church. The incident took place in a Christian colony in Burewala, Punjab province. Police intervened and arrested three Muslim suspects, while seven injured Christians were taken to a local hospital... Click here: https://www.worldwatchmonitor.org/2018/03/pakistan-easter-banner-torn-down-christian-infighting-blamed/
"Mama" in Nigeria Takes in Over 50 Orphans
March 19, 2018 -- Egypt (Watani) – Meet "Mama," a courageous woman who has taken in over 50 children orphaned through violence and deprivation in Nigeria's Middle Belt region. About half of the children lost their parents in Fulani attacks against communities that are predominantly Christian. Click here for more: http://www.persecution.org/2018/03/19/mama-nigeria-takes-50-orphans/
UN 'failing' Eritrea's detained Christians
March 16, 2018 — A monitoring group for the UN, United Nations Watch, said "thousands" of Christians are also facing detention as "religious freedom continue[s] to be denied in Eritrea"…Click here for more: https://www.worldwatchmonitor.org/2018/03/un-failing-eritreas-detained-christians/
Algeria government criticised over heavy fines for transporting Bibles
Published March 16, 2018 -- The Algerian government has once again been criticised for alleged discrimination against the country's Christian minority, this time by handing large fines to two brothers for carrying over 50 Bibles in their car…For more click here: https://www.worldwatchmonitor.org/2018/03/algeria-government-criticised-over-heavy-fines-for-transporting-bibles/
Pakistan Christian still on death row, five years after his 'blasphemy' sparked Joseph Colony attack Published March 15, 2018 – At the fifth anniversary of the arson attack on a Christian neighbourhood in the Pakistani city of Lahore, the mother of the Christian man convicted of blaspheming against Islam – and so provoking the attack – says she still prays for his release…Click here for more: https://www.worldwatchmonitor.org/2018/03/pakistan/
• Pray for peace and comfort for Wosene's family for the loss of her mother.
• Pray for the believers who are persecuted, imprisoned & even killed for their faith.
• Pray for the underground church and pastors we support in East Africa.
John 15:7 If you remain in me and my words remain in you, ask whatever you wish, and it will be done for you.
Psalm 119:105 Your word is a lamp to guide my feet and a light for my path.
"Keep this Book of the Law always on your lips; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful"~ Joshua 1:8
Pakistan court orders citizens to declare religion
Published March 13, 2018 — Pakistan's citizens must now declare their religion when applying for identity documents, or if they want to work in government or register to vote, Islamabad's High Court ruled on Friday (9 March). Applicants who disguise their true religion defy the constitution and betray the state, the judge said. Their true religion must now also be visible on birth certificates, ID cards, voters' lists and passports. https://www.worldwatchmonitor.org/2018/03/pakistan-court-orders-citizens-declare-religion/
Jailed US pastor's daughter addresses UN Human Righs Council
Published March 13, 2018 -- The daughter of jailed US pastor Andrew Brunson appealed to the UN Human Rights Council (UNHRC) in Geneva last week to help secure her father's release from prison in Turkey, where he has been jailed for the past 17 months. Declaring that her father had been "falsely imprisoned for far too long", his married daughter Jacqueline noted that Brunson "has still not been formally charged with any crime"…Click here for https://www.worldwatchmonitor.org/2018/03/jailed-us-pastors-daughter-addresses-un-human-rights-council/
Nigeria: Protest organiser arrested as Nigerian Christians call for end to herdsmen killings
Published March 12, 2018 -- Police in Nigeria's north-eastern Adamawa State last week arrested the organiser of a protest march against the continued killings of predominantly Christian famers by mainly Muslim Fulani herdsmen. Mijah Stanley had called on "all pro-democracy and civil rights organisations, faith-based and community-based organisations, as well as other Nigerians" to rally on Wednesday, 7 March.…Click here for https://www.worldwatchmonitor.org/2018/03/protest-organiser-arrested-as-nigerian-christians-call-for-end-to-herdsmen-killings/
Egypt: Copts' cross tattoos lead to harassment, insults
Published March 13, 2018 – For Egypt's Coptic Christians, cross tattoos emblazoned on the inside of a wrist are another form of ID. In an overwhelmingly Muslim society, these tattoos create a sense of belonging for Copts at a very young age – some children are taken to the tattoo artist at just a few months old. Copts have been getting cross tattoos for centuries. Historically, Coptic parents had their children's wrists tattooed very early, so that if they were killed, their children could be identified as Christians, especially when no other form of ID was available…Click here for more: https://www.worldwatchmonitor.org/2018/03/egypt-copts-cross-tattoos-lead-to-harassment-insults/
Sweden tries to 'Starve' Out Christian aylum Seeker
March 13, 2018 -- STOCKHOLM, Sweden -- Aideen Strandsson is a woman without a country. She may live in Sweden, but she is a stateless person, with no passport, no citizenship and no way to get a job. She lives every day with the knowledge she could be deported to her native Iran where, as a Christian, she would face grave danger... http://www1.cbn.com/cbnnews/world/2018/march/update-sweden-tries-to-starve-out-christian-asylum-seeker
• Pray for Getaneh and Wosene as they conclude their missions trip to East Africa
John 14:15 Jesus said, "If you love me, you will obey what I command."
John 14:21 Anyone who has my commands and obeys them loves me. My Father will love the one who loves me. I too will love them. And I will show myself to them.
Obedience is the outward expression of your love of God.~ Henry Blackaby
John 14:24 Anyone who does not love me will not obey my teaching. The words you hear me say are not my own. They belong to the Father who sent me.
If you love Him, you will obey Him! ~Henry Blackaby
1 John 5:3 In fact, here is what it means to love God. We love him by obeying his commands. And his commands are not hard to obey.
You cannot believe Him if you do not love Him. You cannot love Him unless you know Him. ~Henry Blackaby
Attacks on Christians in India's Tamil Nadu State Continue to Rise
March 06, 2018 — India (World Watch Monitor) – After a year in which hate crimes against Indian Christians happened at a rate of almost one verified incident per day, the state which registered the most incidents in 2017 (over 50) – Tamil Nadu – continues to see outbreaks of violence... Click
Defeated Islamic Militants Plan to Strike Southern Philippines Again
March 05, 2018 — (Christian News Network) – Philippines (Channel News Asia) – At least 300 militants from a pro-Islamic State alliance that last year held a southern Philippine city for five months have regrouped and are planning similar attacks elsewhere, the army said on Monday... Click here:
Christians Killed on Identity in Egypt, According to Report
March 05, 2018 — Egypt (Watani) – That New Year Eve will forever remain etched in my mind... It was the telephone ringing, and the alarm clock on my night table pointed at around 2am. I reached for the telephone receiver only to hear at the other end the distressed voice of our young reporter Nader Shukry telling me that some explosion had occurred at a church in Alexandria as the congregation was leaving after New Year midnight service…
Cross Removed from a State-Sanctioned Church at Jiangxi Province
March 02, 2018 — China (China Aid) – On Feb. 22, a demolition crew tore the cross off the top of an official church in China's inland Jiangxi province, despite the protests of more than 20 church members attempting to block their path.... Click here:
ISIS Calls on Fighters to Kidnap Christian Tourists in Egypt
March 01, 2018 — Egypt (The Express) – Islamic State is urging fanatics to target popular holiday hotspots in Egypt and deliberately target Christian tourists. They also called on fighters to kidnap foreign tourists to embarrass the Egyptian government and damage the tourism industry. ISIS made the call in an online weekly publication – Al-Nada – urging operatives to intensify their attacks on Christians across the country.
Christians Killed In Nigeria; More Than 100 Schoolgirls Missing
February 28, 2018 – BUJA, NIGERIA (BosNewsLife)-- Christians in several parts of Nigeria are mourning or searching for loved ones after new kidnappings, and raids on villages by Islamic militants killed at least some 170 people, including Christian Nigerians… In one of the latest attacks, the Boko Haram group raided a boarding school for girls in northeastern Nigeria…Click here for more:
• Pray for Getaneh and Wosene while traveling mission trip to East Africa.

redpajama_set_name: RedPajamaCommonCrawl


text:
Q: WPF Programmatically set the DataBinding for a DataGridTextColumn's DisplayIndex I currently generate my DataGridTextColumns for my DataGrid programmatically. I set their databinding with textColumn.Binding = new Binding(BindingName);. This sets the databinding for the content of that column to a property within the array that the DataGrid's ItemsSource is bound to.
However I also want to bind the DisplayIndex property of the column to properties in my ViewModel.
I'm having a hard time figuring out how to go about setting up the databinding for the DataGridTextColumn's by itself. How do I go about this?
DataGrid:
            <DataGrid x:Name="QuickStatsDataGrid"
                      AutoGenerateColumns="False"
                      ItemsSource="{Binding QuickStatistics.UserQuickStats}"
                      Grid.Row="1"
                      Grid.RowSpan="2"
                      DockPanel.Dock="Top">
                <DataGrid.Columns>
                </DataGrid.Columns>
            </DataGrid>

The Method that creates the column:
    private void AddColumn()
    {
        DataGridTextColumn textColumn = new DataGridTextColumn();
        textColumn.Header = Name;
        textColumn.Binding = new Binding(BindingName);
        textColumn.MinWidth = 20;
        TextColumn = textColumn;
        CreatedColumn = true;
        DataGridOwner.Columns.Add(textColumn); // Datagrid owner is the DataGrid
    }

Edit: The appropriate properties are in my ViewModel. It doesn't seem necessary to post the ViewModel, lets assume there is a property named ColumnDisplayIndex in MyViewModel.
Edit: Addition to my method. The properties in the ViewModel don't seem to update when I change the index programmaticly or by dragging the column over to a new location.
    private void AddColumn()
    {
        DataGridTextColumn textColumn = new DataGridTextColumn();
        BindingOperations.SetBinding(textColumn, DataGridColumn.DisplayIndexProperty, new Binding(DisplayIndexBindingName) { Source = viewModel });

        textColumn.DisplayIndex = Index;
        textColumn.Header = Name;
        textColumn.Binding = new Binding(BindingName);
        textColumn.MinWidth = 20;
        TextColumn = textColumn;
        CreatedColumn = true;
        DataGridOwner.Columns.Add(textColumn); // Datagrid owner is the DataGrid
    }

redpajama_set_name: RedPajamaStackExchange


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text:
Le , ou yamato uta, est un genre de la poésie japonaise, à forme fixe. Apparu au  dans l'aristocratie de la cour impériale, il est écrit avec le syllabaire , privilégiant ainsi l'oralité plutôt que l'écrit de la tradition chinoise. Il gagne toutes les catégories de la population et reste encore très populaire au .
Forme brève, le waka mobilise de nombreuses références culturelles nationales, dans ses vers en utilisant la polysémie de l'écriture en kana pour un surplus de sens, mais aussi en associant le poème calligraphié à un contexte et à des circonstances où il acquiert sa puissance d'expression.

Quelques aspects

Longévité de la forme poétique

Après la « période archaïque » où les formes poétiques sont encore primitives, la période Nara au  voit la formalisation du nombre de vers et de syllabes (l'heptamètre et le pentamètre sont les plus fréquents) pour différentes formes poétiques. Le waka s'impose alors avec sa forme toujours actuelle de cinq vers composés de 5-7-5-7-7 syllabes :  Le  étant une forme particulière de poésie courte  (voir Tanka (poésie)) on le trouve parfois désigné par ce terme, ou plus généralement encore comme , c'est-à-dire « la poésie ».

Pendant une courte période au  le style chinois est glorifié, entraînant un déclin de la poésie vernaculaire, mais celle-ci retrouve sa place à la Cour Impériale avec la création de cercles aristocratiques où on échange des waka. C'est au cours de l'époque Fujiwara no Yushifusa (804 - 872) que se développent alors nombre de pratiques curiales autour du waka : poèmes pour paravent, concours de poésie, composition de recueils. La création en 951 du Bureau de la Poésie évite le déclin de la poésie et consacre le waka, qui trouve sa forme définitive à l'époque classique du , identifiant clairement deux unités sémantiques : le tercet () et le distique ().

La prédominance du waka reste ensuite indiscutée jusqu'au . Il envahit tous les autres genres littéraires : roman, théâtre, correspondance, journal, ouvrages historiques, et fait l'objet de traités. Il donne alors naissance à d'autres formes poétiques tout en restant très présent. Le  naît par exemple de la déclamation des waka par deux personnes, l'une pour le tercet et l'autre pour le distique, exercice qui évolue ensuite vers l'enchaînement par le tandem de plusieurs dizaines de stances. Le  naît quant à lui du tercet, qui acquiert alors une forme autonome sous ce nom. Le waka, qui était à l'origine un signe d'appartenance à l'aristocratie, se diffuse dans l'ensemble de la population.

Aujourd'hui encore, une célébration appelée « Première manifestation poétique » () (attestée depuis 1267) a lieu dans le palais impérial, au cours de laquelle la famille impériale, des personnalités de la société civile et des citoyens ordinaires, déclament des waka de leur composition, créés pour la circonstance sur un thème imposé. L'une des fonctions du waka serait ainsi, depuis l'époque classique, d'. La vitalité actuelle de cette forme poétique est encore attestée par le succès populaire de la publication par une professeur de littérature d'un lycée de Kanagawa d'un recueil de sa composition : .

Espaces contextuels

Le waka peut faire l'objet de deux modes de réception, qui ne s'excluent pas : expression d'un individu dans certaines situations (lettres de circonstance, concours), ou intégré à une production collective dans un recueil (ou encore un concours), ou encore comme citation accompagnant d'autres objets ou intégré à d'autres œuvres. Une introduction succincte, , précède alors le poème pour apporter un éclairage décisif sur les circonstances dans lesquelles il a été rédigé.

 La cour impériale. L'espace le plus général pour le waka est, dès sa naissance, la cour impériale où se produit un incessant va-et-vient de poèmes de circonstances de cette forme, comme les « lettres du lendemain » que l'homme envoie à la femme dont il vient de prendre congé et toutes les circonstances mentionnées par Jacqueline Pigeot (voir encadré). Toute personne de la cour se devait de maîtriser ce moyen de communication.

 Les joutes poétiques. Les waka donnent lieu à des joutes poétiques () sur des thèmes (comme « fleurs de prunier » ou « vent d'automne ») annoncés sur place ou à l'avance, concours qui évoluent pour devenir des cérémonies très solennelles, aux enjeux honorifiques parfois considérables. Elles rassemblaient également des objets en relation avec le thème, et étaient initialement arbitrées par les participants eux-mêmes, puis par des poètes faisant autorité mais qui devaient argumenter leur verdict, ce qui favorisa l'approfondissement de la réflexion sur cette forme poétique en particulier dans les procès-verbaux des concours.

 Les recueils rassemblent des éléments à l'origine indépendants pour bâtir un discours, travail minutieux de sélection et de classement aboutissant à un système cohérent d'association et d'enchaînements autour d'un thème comme le regret du temps qui passe (saison, amours) pour le Kokin waka shû, ou spirituel et biographique pour le Sanshô Dôei. Ce travail peut être repris à différentes époques comme le , recueil des waka de Maître Dôgen, vers 1420 puis vers 1700 : une anthologie de chefs-d'œuvre devient ainsi un chef-d'œuvre en soi, dans lequel un poème trouve une nouvelle signification.
 La prose : les waka peuvent être encadrés par deux courtes proses, mise en scène du poème. Un texte précédant le poème () identifie l'auteur et présente le waka (circonstances de composition, thème choisi) et une courte note () à la suite du waka pour le préciser (variantes, datation, pouvoir surnaturel...).

 Les paravents. À partir de la seconde moitié du , des paravents ornés de motifs japonais font l'objet de composition de waka () destinés à être calligraphiés sur le paravent ou simplement récités devant, parole d'un personnage peint ou d'un spectateur, discours sur le monde à partir d'une représentation du monde. Le waka peut être calligraphié dans le paysage, ou sur des « papiers collés » figurés, ou encore des éventails peints eux-mêmes sur le paravent.
 La citation. La citation de fragments de waka ou de poèmes entiers est très fréquente dans l'ensemble des genres littéraires, particulièrement à l'époque d'Edo . Zeami (1363-1443) fait ainsi de la citation de waka anciens l'une des pièces maîtresses de son dispositif dramatique.

Dans toutes ces circonstances, le waka acquiert sa puissance d'expression inséré dans un ensemble d'objets traduisant les intentions de l'auteur, et il n'est qu'un des éléments du message. Le support, les objets qui accompagnent le waka, (ou que le waka accompagne : il peut ainsi suivre un poème long qu'il résume) le porteur, éléments importants que le compilateur mentionne. Le waka devient parole de l'objet : paysage du paravent, thème du concours, cadeau... et insère l'objet dans une relation de personne à personne.

Esthétique

Les thèmes pouvant être abordés sont clairement définis et en nombre restreint : saisons, amours, deuils, voyages, célébration, religion, nature, eau... qui se déclinent en sous-thèmes . La religion, la spiritualité est présente dans un syncrétisme entre le shinto et le bouddhisme, le waka étant même présenté comme une Voie donnant accès au salut bouddhique. Certains thèmes sont par contre proscrits : corps humain, nourriture, guerre, satire.... Les première et huitième anthologies impériales répartissent ainsi les poèmes en sections selon ces thèmes : .

À chaque thème sont associés des éléments renvoyant eux-mêmes à un sentiment, et la principale finalité du vocabulaire est d'émouvoir dans une expression de la sensibilité d'apparence spontanée.  le travail de l'imagination ne doit pas transparaître. Mais la fleur, la neige, restent, au-delà du code, un objet de contemplation.

Le printemps renvoie à la rosée, la rosée renvoie aux larmes, dans le cadre d'un langage codé que le poète devait respecter sous peine de rendre son poème incompréhensible. Ainsi les sentiments ne sont pas analysés ni même explicités, mais simplement suggérés dans une esthétique de l'allusion, condition de la brièveté du waka, qui permet au poète de laisser entendre plus qu'il ne dit : le « surplus de sens » (), les allusions pouvant ne reposer que sur des coïncidences d'homophonie.

Le vocabulaire ainsi limité par cette codification et la recherche d'euphonie ne doit être ni vulgaire ni effrayant, et le chinois en est banni. Comme généralement dans la poésie japonaise, la rime en est bannie. Le langage s'y démarque du langage ordinaire, on n'y trouve ainsi ni les marqueurs honorifiques couramment utilisés au Japon (et cette absence, qui permet au waka d'être repris à son compte par tout un chacun, contribue à sa diffusion), ni indication du sexe du locuteur. Des lexiques () de mots et d'expressions de la langue poétique sont constitués par des poètes-lettrés.

La calligraphie est une belle écriture du waka et le poème calligraphié devient de fait un objet autonome, ne respectant pas l'unité sémantique du vers ou la structure métrique. Mais le waka est une poésie entre l'écriture et la vocalité, constamment soulignée. Toute la poésie japonaise est du côté de la vocalité et la beauté du waka est malgré tout de l'ordre du sonore, . L'oralité prévaut sur l'écrit, et des traités sont consacrés à la qualité phonique du waka, pure expression vocale : , le waka prend vie et couleurs lorsqu'il est récité ou chanté et la forme graphique du

La poétique du waka s'inscrit ainsi dans une triple exigence : s'imprégner des règles (mètre), des codes (vocabulaire), et des conventions en mémorisant des milliers de poèmes, l'expression (intéressante, nouvelle) d'une émotion (personnelle), et l'inscription dans une tradition (langage codé). Ces trois contraintes correspondent également à un triple registre de l'imaginaire : collectif (traditions), personnel (émotion individuelle), réalité (codifiée, la Nature).

La référence à la tradition est toujours présente. Le shinkokin waka shû avec son sous-titre (Nouveau recueil de poèmes modernes et anciens) se présente comme une relecture du kokin waka shû (Recueil de poèmes modernes et anciens), ce que rappelle le secrétaire du Bureau de la Poésie : .

Surplus de sens

Pour favoriser l'expression malgré la brièveté formelle du waka, le poète dispose de différents moyens rhétoriques allusifs, ou de jeux de mots, apportant un « surplus de sens » () au poème. Ainsi, le  utilise abondamment les Makura-kotoba, les Kake-kotoba et les Mitate, et le Kake-kotoba est également très fréquent dans le .

  « mot oreiller » ou « mot initiateur » ou « épithète de convention ». Presque toujours composé de cinq syllabes, il correspond alors au premier vers du waka et introduit un terme significatif, central, du poème. Il peut être rapproché de la notion d'épithète homérique{{note|groupe=n|texte=J. Pigeot mentionne ainsi le makura kotoba « la nuit couleur de myrtille » qui fait penser à lépithète homérique « l'aurore aux doigts de rose »}} , mais n'a souvent qu'un rapport très ancien et oublié (analogie phonétique ou association d'idées) mais connu de tous avec le terme introduit.

Exemple:  « arc de catalpa », évoquant par sa forme le croissant de la lune et le mois lunaire, introduit le printemps
Exemple (encadré) :  « beau vêtement » introduit le verbe  « porté ».

  « motif initiateur ». Il a la même fonction que le makura kotoba mais peut occuper deux ou trois vers, et sa forme dépend du poète.
  « mot pivot ». Ce procédé utilise la polysémie fréquente des mots japonais écrits en , transformant l'ambiguïté lexicale d'un mot en complexité et épaisseur sémantique, un mot pouvant avoir jusqu'à quatre significations.
Exemple:  « lin + matin » suivi de  « coton + soir »
  « mot associé » ou « mot en relation ». L'auteur utilise des mots ayant une polysémie dans deux univers, ce qui doit susciter dans l'esprit du lecteur surprise, admiration et émotion, par exemple « la neige » et le verbe « fondre (en larmes) ».
Exemple (encadré, quatre mots associés du domaine du vêtement) :  = « assoupli + être attaché (à quelqu'un) » -  = « bord d'un vêtement + épouse » -  = « amidonné + lointain » -  = « porté + parcouru »

  « identification fictive » associant deux objets absolument différents.
Exemple : les fleurs du cerisier (blanches) et les flocons de neige : « Du ciel tombent les fleurs »
  « sites célèbres chantés en poésie ». Certains sites sont associés à des éléments distinctifs, que citent les poètes en fonction du thème qu'ils traitent.
Exemple : la baie de Naniwa, évoquant les roseaux, les toponymes Hirose et Tatsuta, célèbres sanctuaires, évoquant le Shintô

  « pastiche de poème ancien, composition sur un poème de base », « lecture créatrice ». Il superpose au poème original les images que celui-ci a éveillées chez le lecteur . Ce procédé correspond à une caractéristique majeure de l'esthétique japonaise, aimant à revisiter et à triturer les choses déjà existantes plutôt que rechercher une nouveauté absolue, mais avec un goût pour les variations et le pastiche. Cette intertextualité n'est possible que dans une société ayant clairement circonscrit son patrimoine littéraire.

Exemple : Le poème 61 du Sanshô Dôei Impermanence prend comme modèles deux poèmes plus anciens, l'un du Recueil des Dix mille feuilles () et l'autre du Recueil des waka du glanage ()
  « résonance ». Largement attesté dans le waka, il y apparaît principalement dans le thème de l'amour. Ce terme désigne l'inspiration (le sens) qui déborde de l'expression, l'impression suscitée par un ensemble de notations dont aucune n'est visuelle. Une telle image se tient en retrait, se dérobe à la claire perception : le comble de l'art étant alors de « composer en estompant les traits » : halo indistinct, atmosphère visuelle.

 Instrument de connaissance

Les waka, dont la brièveté est louée comme une esthétique de l'instantané, font parfois l'objet de critiques lui reprochant une attitude superficielle, à l'égard du monde, stéréotypée par les conventions, inférieure à la profondeur de sens de la poésie chinoise ou occidentale.

Au contraire, Shunzei défend la rigueur de la convention, qui permet au poète de signifier sans expliquer, dans une esthétique de l'allusion, mais  de l'essence des choses, leur véritable signification (), et . Dans cette vision métaphysique, la poésie prétend établir une nature où chaque être est établi dans son essence inaltérable, nature plus vraie que celle appréhendée par les sens.

La poésie représentait alors l'activité intellectuelle la plus vivante d'une civilisation aristocratique où tout lecteur était poète et tout poète lecteur, et les discussions sur le vocabulaire du waka pouvait ainsi s'étendre à des débats sur le monde réel. Le waka permet alors une production philosophique et une pensée métaphysique par le développement d'un vocabulaire métapoétique dans un flux temporel, chaque waka devenant naturellement semence de waka.

 Langues japonaise vs chinoise

Au , le Japon s'est mise à l'école de la Chine en adoptant sa langue, pour l'administration comme pour la poésie. Mais une poésie de cour apparaît en japonais, principalement pratiquée par les femmes, faisant référence à une tradition nationale encore antérieure, et, au , le waka apparaît comme le seul genre littéraire conçu en langue nationale digne de la même attention que la prestigieuse poésie chinoise. C'est ainsi que le waka fut la seule forme littéraire en langue vernaculaire qui valût d'être signée, expression personnelle, authentique et prestigieuse de l'auteur.

Le mot waka signifiant « poésie en japonais » suppose donc l'existence d'une poésie en langue étrangère : le chinois, auréolée par son ancienneté et sa vitalité. L'originalité de la tradition nationale est alors revendiquée et théorisée pour différencier le waka de la poésie chinoise. Selon Shunzei, c'est le kana, écriture phonétique, syllabaire, qui constitue la matrice du waka par opposition aux caractères chinois qui restent cependant la  : ne pouvant rivaliser à l'écrit, la poésie nationale se tourne vers la vocalité, et, face à une production hautement élaborée, le waka se tourne à l'époque classique vers une « pureté originelle » de la « nature primitive », d'une pure vocalité. Jacqueline Pigeot souligne que, significativement, la composition de poèmes était désignée, lorsqu'il s'agissait de poèmes en japonais par le verbe « épeler, scander » () faisant ainsi référence à la diction, alors que pour les poèmes en chinois on utilisait le verbe « fabriquer » () évoquant plutôt l'écriture.

Ainsi, Yoko Orimo souligne la différence qu'implique l'écriture vernaculaire japonaise, particulièrement dans le Sanshô Dôei'' de Maître Dôgen :

 Traduction et compréhension

Certaines caractéristiques esthétiques et formelles des waka compliquent la tâche des traducteurs, voire la rendent impossible : comment rendre l'harmonie euphonique, la multiplicité des sens de chaque mot utilisé par le poète, astuce littéraire, ouvrant plusieurs niveaux d'interprétation et une complexité sémantique intraduisible. Le traducteur est alors tenté de déclarer forfait devant ce qu'il peut considérer comme un abus de chevilles, de jeux de mots, d'épithètes dont le sens est perdu, désespoir du traducteur.

Le lecteur occidental d'une traduction peut alors ressentir une impression de ressassement par ce vocabulaire restreint, ces images peu nombreuses, considérer comme un excès de raffinement la préciosité de cette poésie nuisant à un « véritable élan poétique ». Ces difficultés sont un obstacle à la compréhension du waka qui peut alors apparaître  et pour beaucoup d'occidentaux le waka .

C'est pourquoi le waka se prête mal à l'approche « naïve » d'une traduction traditionnelle, sans commentaires, telle que celle de  de nature interprétative. Plus souvent les traducteurs accompagnent leur proposition de commentaires pour  .
C'est le cas de Jacqueline Pigeot et de  qui proposent chacune des traductions littérales (mais certaines particularités de la langue japonaise laissent une marge importante au traducteur) accompagnées d'éclairages révélant .

 Pour approfondir

 Commentaires

 Références bibliographiques

 Bibliographie

Les ouvrages présentés proposent non seulement des versions bilingues des recueils de wakas, mais aussi des commentaires relatifs au contexte, aux formes rhétoriques spécifiques et aux questions de traduction.

Les numéros de waka mentionnés dans l'article font référence à la numérotation utilisée dans les traductions ci-dessous.Etudes et anthologies occidentalesRecueils anciensRecueil contemporain'''

Voir aussi

Quelques poètes

 Dame Ise - Ariwara no Narihira - Izumi Shikibu - Ki no Tsurayuki - Ono no Komachi - Ōtomo no Yakamochi - Minamoto no Sanetomo - Masaoka Shiki - Saigyō Hōshi - Trente-six grands poètes - Giwan Chōho

Articles connexes

 Gogyōka
 Haïku
 Kyōka
 Tanka (poésie)

Forme poétique
Littérature japonaise
Poésie de langue japonaise

redpajama_set_name: RedPajamaWikipedia


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                                                   consumerSecret:@"<YOUR CONSUMER SECRET>"
                                                      callbackURL:[NSURL URLWithString:@"<YOUR CALLBACK URL>"]];
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//    [self.manager.oAuthManager deauthorize];
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redpajama_set_name: RedPajamaGithub


Hillside Kindergarten's latest newsletter is available to read now. Find out the latest news from around the school and upcoming events.
Click HERE for the Full Hillside Calendar and instructions to subscribe.
Thank you for another successful Sports Day! The weather was perfect – not too hot and not too cold. I think you would all agree that the HK Football Club is a great venue to host our Sports Day and that scheduling Sports Day at this time of the school year helped us to ensure that we had both cooler and more cooperative weather.
As you are aware, starting from September this year, the offering of a Year 1 place will be made following a collaborative process involving the ESF kindergarten and primary school teachers, instead of the stressful interview process. Over the past few weeks, teachers and leaders from the ESF primary schools visited Hillside to meet with the teaching and management team and to observe the K2 children in preparation for the transition to Year 1 for 2019/20. These visits were extremely positive and helpful for both the children and teachers, and give primary schools a more in-depth, meaningful understanding of the children at this current stage of their learning.
All Hillside parent should receive a letter from the primary schools today (30 November), regarding the status of your child's Year 1 application. Please feel free to contact us or the primary schools if you have any questions about the process.
It makes me proud when a number of my ESF Primary Principal colleagues mention to me that when their new cohort of YearOne students commence at the beginning of each new academic year, they are able to quickly identify ex-Hillside children. When I ask them 'why is that….?', there is a similar theme to their responses and that is because the Hillside children on the whole are confident, cooperative, articulate and are excited about learning, in addition to having a genuine interest about the world around them.
As a part of our Health and Safety Procedures, we had our first Fire Drill of the year last week, and it went very smoothly and quickly. Prior to the drill, the children have been introduced to the concept of a fire drill through stories and songs. Amazingly, we did not have any tears during the drill and the children were all very calm and cooperative, following the lead of all the adults to evaluate the building. We are able to clear the building in just under five minutes – well done everyone! Next time we will have "surprise" drills!
Each year, Hillside Kindergarten selects a charity to support at Christmas time. This year Hillside Kindergarten would like to assist those charities and organizations in HK that do such a wonderful job caring for the hundreds of dogs and cats that sadly end up in their care.
Commencing from now, we will have large collection boxes placed in our school foyer ready to receive donations from the Hillside community. We would very much appreciate your support by sending into Hillside with your child some and dry dog and cat food.
Please join us in caring for the abandoned and unwanted animals at this festive and cold time of year. Our appeal will run until Monday 10 December 2018. Collection boxes shall be available at the Hillside Kindergarten reception up to that date. As always, we thank our wonderful Hillside community for your on-going support.
We get a special school discount price of $430 for TWO tickets. Please send in payment to secure your booking, we will need to confirm final numbers with the production house before Christmas. Payments can be made by cheques, payable to "ESF Educational Services Ltd". TICKETS ARE CONFIRMED UPON RECEIPT OF PAYMENT (First-come-first served-basis).
calendar of events. It will be comprised of a running course of 1km to 10km, with adjacent community activities and carnival at Hong Kong Science Park.
Please click on the links below to visit our class blogs on the Hillside Learning Hub for your child's latest class news and photo gallery. Please contact kinder@hillside.edu.hk if you cannot access the Learning Hub.


text:
Toxoplasmosis During Pregnancy
What is toxoplasmosis?
Toxoplasmosis is a common infection found in birds, animals, and people.
For most people, it doesn't cause serious health problems. But for a pregnant woman's growing baby, it can cause brain damage and vision loss. Still, the chance of a pregnant woman getting the infection and passing it on to her baby is low.
If you're pregnant or planning to have a baby and are worried that you may have toxoplasmosis, ask your doctor about getting tested. Routine testing is not recommended for most women.footnote 1 After you have had the infection, you're usually immune and can't get it again or pass it on to your baby.
But if you aren't immune, you'll want to take special care while you're pregnant. Avoid anything that may be infected, such as infected meat and infected cat feces.
What causes toxoplasmosis?
A parasite causes toxoplasmosis.
You can get the infection by:
Eating infected meat that hasn't been fully cooked or frozen.
Digging or gardening in sand or soil where an infected cat has left feces.
Changing an infected cat's litter box. Cats infected with the parasite pass it on to others through their feces.
Eating anything that has touched infected cat feces, including fruits and vegetables that haven't been washed. You can also get the infection by eating food that has touched tables and counters your cat has walked on.
If you get toxoplasmosis, you may feel like you have the flu, or you may not feel sick at all. Most people who get the infection don't even know that they have it. Symptoms may include:
Swollen glands.
Muscle aches.
Fever.
Sore throat.
Skin rash.
How is toxoplasmosis diagnosed?
A blood test can tell whether you have or have ever had toxoplasmosis. If you're worried about getting the infection, ask your doctor about having the test.
If you get the infection while you're pregnant, you'll need to have your baby tested. Your doctor can take some fluid from the sac that surrounds your baby and check for the infection.
In healthy people, the infection often goes away on its own. But babies and people whose bodies can't fight infection well will need to take medicine to treat the infection and prevent serious health problems.
If you get toxoplasmosis while you're pregnant, you'll take medicine that treats the infection. This medicine is called spiramycin, an antibiotic.footnote 2 Spiramycin collects in the placenta, the site through which the Toxoplasma gondii parasites travel to the fetus.
This medicine may:
Keep your baby from getting the infection.
Lower your baby's chance of having serious health problems if he or she does get it.
Your baby has a better chance of being healthy at birth if you get treatment while you're pregnant.
If an amniocentesis shows that a fetus is infected, a combination of antibiotics lowers the risk of birth defects and may cure the infection. Sulfadiazine plus pyrimethamine (an antibiotic commonly used for malaria) is sometimes used with the antibiotic spiramycin.footnote 2
Most newborns who have been infected with toxoplasmosis have no symptoms at birth. If your baby has the infection, he or she will need to take antibiotics for a year after birth. This lowers the chance of having problems later on.
How can you prevent toxoplasmosis during pregnancy?
There are several things you can do to avoid getting toxoplasmosis:
Wash your hands and anything you use to prepare raw meat, chicken, fish, fruits, or vegetables.
If you have a cat or are caring for one, ask someone to clean or empty the litter box while you're pregnant. Wash tables and counters well if a cat may have walked on them. If you have to clean the cat's litter box, wear gloves and a face mask. Be sure to wash your hands after you're done.
If you eat meat, make sure it has been fully cooked or frozen. Avoid dried meats, such as beef jerky.
If you touch soil, be sure to wear gloves and wash your hands after you're done. Avoid contact with cat feces in your garden.
Wash fruits and vegetables before you eat them.
Avoid untreated drinking water. This is a concern when you are in the wilderness or when you travel to a country where drinking water is not treated.
American College of Obstetricians and Gynecologists (2000, reaffirmed 2011). Perinatal viral and parasitic infections. ACOG Practice Bulletin No. 20. Obstetrics and Gynecology, 96(3): 1–13.
Montoya JG, et al. (2015). Toxoplasma gondii. In JE Bennett et al., eds., Mandell, Douglas, and Bennett's Principles and Practice of Infectious Diseases, 8th ed., vol. 2, pp. 3122–3153. Philadelphia: Saunders.
Medical Review:Sarah Marshall MD - Family Medicine & Adam Husney MD - Family Medicine & E. Gregory Thompson MD - Internal Medicine & Kathleen Romito MD - Family Medicine & Kirtly Jones MD - Obstetrics and Gynecology
American College of Obstetricians and Gynecologists (2000, reaffirmed 2011). Perinatal viral and parasitic infections. ACOG Practice Bulletin No. 20. Obstetrics and Gynecology, 96(3): 1-13.
Montoya JG, et al. (2015). Toxoplasma gondii. In JE Bennett et al., eds., Mandell, Douglas, and Bennett's Principles and Practice of Infectious Diseases, 8th ed., vol. 2, pp. 3122-3153. Philadelphia: Saunders.


Here are his tips, and some of mine, on planning and taking charge of your health when traveling.
1. Pack a written list of medications and illnesses.
A challenging situation for my husband as a medical provider is when travelers come into the clinic and do not know the medications they are taking on a regular basis - especially if they speak a different language than him. There have been times he has not been able to figure out what a patient may be taking due to a translator not being available on site.
He suggests you write down a list of your medications and illnesses before you leave on a trip. If you don't know what you take, have your doctor or pharmacist do it for you. I visited my local pharmacy, and a pharmacy tech told me pharmacists would draw up a medication list for travelers.
After you have the list, make three copies. Place one in your suitcase, one in your daypack to carry with you, and leave a copy at home with friends and family. Also, add emergency contacts with phone numbers to the list. My hubby said it is much easier for a foreign medical provider to translate a written record than try to interpret what you may be saying.
- Write a list of medications and illnesses.
- Make three copies - 1) one for your suitcase, 2) one for your daypack 3) one for family members at home.
- Include emergency contacts with phone numbers on the list.
The essentials for vitamin supplementation would be vitamin C and a multivitamin. If you have a particular vitamin regime you are already taking, substitute that for the recommended essentials.
Also, make sure you get plenty of rest - seven to eight hours.
3. Schedule a checkup and refill medications.
Don't forget to fill your prescriptions. If you don't remember to do so, it can be time-consuming and costly for your doctor to send chart notes to another physician - especially during international travel.
Before flying on a plane and during the flight, you need to hydrate properly. Flying at higher elevations and breathing the plane's recycled air tends to dehydrate the body.
The recommended intake of water is over 80 ounces a day.
When traveling to another country where the people do not speak your language, know a few basic phrases in the native tongue or carry a dictionary to help you communicate with a doctor that is not your own.
On a past trip to Italy, I had severe pain in my feet when trying to ski the Dolomites. I needed to go down the mountain and could not do so on my skis. I tried to communicate my needs to the guide operating the ski lift but did not speak Italian. If I had known a few basic medical phrases in the language like "I need help," I could have saved myself, and the guide, a lot of confusion.
6. Beware of G.I. Bugs.
Carry Meclizine when flying, hiking, boating, or riding high altitude chairlifts during skiing. Meclizine will help with vertigo associated with these activities.
8. Research Over-the-Counter Medication before a trip.
A few years ago, my mother and I traveled to Ireland. During our trip, my mom needed Tylenol for a massive headache. She was allergic to Advil, or anything with Ibuprofen. We searched for Tylenol at a local grocery store but could not find a bottle with the brand name listed on the front. And the generic name, Acetaminophen, was not listed on the back of any of the medicine containers. We could not access the internet, so we asked the grocery clerk to help us. She agreed and disappeared into a back room. After a time, she came back and said, "I think Paracetamol is the same generic medication as your Acetaminophen." We bought the bottle and hoped that she was right. My mother took the medication for her headache and did not have an allergic reaction to it.
Before you travel, remember most over-the-counter medications have different names in different countries. Research the names before you leave. There are two names you need to look up: 1) Generic name - the name listed on the back of the bottle 2) Brand name - the name listed on the front of the bottle.
9. Call your medical insurance company.
Don't forget to call your medical insurance company before traveling. You may need to sign required paperwork to be kept on file before you leave. Also, World Nomads offers medical and traveler's insurance at a reasonable cost.
My husband is the provider at Man Alive Clinic.


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Ari M. Wilkenfeld
Rosalind H. Herendeen
Meghan A. Droste
Lauren E. Naylor
Kayla C. Bemis
Kaitlyn Karpenko
Director of Litigation Support
202.765.2253 | kaitlyn@wilkenfeldlaw.com
Prior to joining Wilkenfeld Herendeen Law (formerly called The Wilkenfeld Law Group), Ms. Karpenko worked with Mr. Wilkenfeld and Ms. Herendeen as a paralegal at the Law Offices of Gary M. Gilbert and Associates. She has implemented and improved practice management software, tracked and maintained all cases on a firm-wide Civil Litigation Docket, and served as point-person for legal research contracts, court reporting agencies, and general legal technology questions. She has experience training staff on technology integration and usage within a law firm. Ms. Karpenko has worked with clients from intake to case closure, assisted at depositions, meditations, and witness interviews, and played an integral role in litigation.
Before joining Mr. Gilbert, Ms. Karpenko worked on outreach campaigns focusing on environmental and political causes. She has also served as the Event Manager and Treasurer for local political campaigns in Rochester, NY.
Ms. Karpenko graduated from the University of Rochester with a Bachelor of Arts in political science and environmental studies with a minor in legal studies.
"At WHL, our mission is to help create just and fair working environments for our clients. A large part of my job is to take the raw materials – our clients' experiences and stories – and work with both them and the attorneys to construct a legal matter. It is incredibly rewarding to help people who are looking for justice find a voice and achieve a sense of satisfaction."
Wilkenfeld, Herendeen & Atkinson, 1731 Connecticut Avenue NW, Third Floor, Washington, DC 20009202.765.2253intake@wilkenfeldlaw.com