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Here's Why the Canon C300 Mark III Is My Go-To Cinema Camera
My standard camera buildCredit: Robert Gregson
By Robert Gregson
Let's dive into what makes the Canon C300 Mark III one of the best cinema cameras today.
As a Brooklyn-based filmmaker whose time is divided between directing/DPing commercial work, creating my own films, and fending off pandemic fatigue by hiking the Hudson Valley with the fervor of an early pioneer, I've been working professionally for the past 12 years and have been extremely lucky to travel the world directing and shooting commercials, mini-docs, and PSAs.
The Canon EOS Cinema cameras have been my tool of choice. I owned the C100, which we used on my first feature Trivia Night, and have been shooting on the C300 Mark II for the last few years. While I enjoyed the C300 Mark II, I had issues with it ergonomically, aesthetically, and with some technical limitations.
When the C300 Mark III came out this spring, it seemed to solve all the issues I had with the previous generation, so I took the plunge and upgraded a few weeks ago.
Here's my experience and why it's turned into my favorite camera for the kind of work I do (and also a few things that could be improved).
Image Quality, Sensor, and Color
The image has been transformed by the addition of a new sensor and color science. Canon added a new Dual Gain Output sensor, technology that has similarly been used by ARRI (and a few others) for years, which allows for higher dynamic range by providing two read-out paths for each pixel with different amplification.
This allows the camera to simultaneously "expose" for multiple saturation and noise values and combine them into one image. From what I've experienced, the C300 MK III adds about a little under a stop of dynamic range beyond the C300 MK II. The latitude of the footage has been improved as well.
Beyond this improvement, the colors finally reflect what I see with my eye. The biggest differences I've noticed so far are the accurate reproduction of skin tones, greens and reds in nature, and mixed color temperatures. The C300 MK II did a good job with skin tones, especially in full-spectrum daylight, but it often felt like it was missing the subtle variations and richness I saw with my eye. With the C300 MK III, the skin tones are beautifully reproduced. Whether I'm filming celebrity talent in a PSA or telling someone's personal story through a mini-doc, it's important in any environment for the viewer to connect with the subject, and one of the (many) unconscious ways we do this is through our visual read of things like skin tone.
When I talk to seasoned colorists, one difference they notice when comparing Kodak film to digitally captured material was that the greens of trees and grass were often less accurately reproduced—they tend to go a little neon or are oddly saturated. If they're coloring a robust enough codec, this is usually fixable, but I'm happy to say this has been dramatically improved in-camera with the C300 MK III. And that extends to all colors.
I was on set two weeks ago for a product shoot for a repeat client. In the past, we had to spend some time in post to perfectly reproduce the orange on the product's label. This time around, the agency and client were happy to see that, on the studio monitor, the in-camera color was already accurate.
The C300 MK II notoriously had trouble mixing color temperatures. I would find myself balancing for 3200K inside and the daylight windows would turn slightly magenta instead of blue. Again, the C300 MK III has done away with this and will accurately render a wide range of color temperatures within a given scene.
In a similar vein, one thing I've noticed from working with the Alexa is how beautifully it reproduced the variation in color temperatures between direct sunlight and shadows, inspired by the look of the Kodak Vision stock after which the Alexa's Alev III sensor was modeled. It captures the coolness of shadows and the warmth of highlights, contributing to an intuitive sense of drama.
The C300 MK II didn't do that, but I was happily surprised to see the C300 MK III picked this up, and it's another thing that makes me love the look of the footage.
Studio shoot with C300 Mark III Credit: Jason Chew
Canon has been way behind this curve for years, so it's nice to see this feature added. Where the C300 MK II was capped at 60fps at 1080p (along with some not-so-usable other cropped sensor frame rates), the C300 MK III enables up to 120fps using the full sensor at 4K (you can go beyond 120fps with a cropped sensor).
Whether you shoot music videos, narrative, or doc, this opens up a whole world of possibility to dramatize POV shots, emphasize moments in action sports, speedramp edits, or create ethereal, otherworldly macro shots.
Canon's Cinema Raw Light is a much welcome addition. It's a 5:1 compression compared to standard RAW cinema files and allows you to shoot a 12-bit image with the ability to adjust brightness, color temperature, hue, gamma curve, color matrix, and many other things after the image is captured. The files do take up a lot of space, so you need to factor in harddrive costs and the time you're able to spend on processing the material in post.
From what I understand, the dynamic range is still the same as shooting Clog 2, so if you need to roll for longer and can expose the image accurately in-camera, you're probably safe sticking with non-Raw codecs. I have to experiment with it further but, from what I've seen so far, it's an incredibly powerful tool to have inside this little camera.
I've only had the camera for a few weeks so the only personal project I've filmed with it is a mini-doc over the holidays on my father who is an abstract painter. Below is some b-roll from the in-progress edit, graded with a single pass in Lumetri.
Intuitive Menus
Canon has a history of designing intuitive menus and ergonomic camera bodies. In terms of the button design and menu layout, the C300 MK II was great, and the C300 MK III actually improved on it by making a dedicated button to switch to offspeed recording.
Occasionally in the midst of a narrative or commercial shoot, I'll need to run off and get a quick pickup shot possibly without an AC or other support, and Canon's easy-to-use menus and built-in ND's have always made this easy.
User Changeable Mount
Another major addition to this generation of the camera is the ability for the user to switch between EF and PL mount without having to send the camera to a Canon facility.
I often shoot with EF L series glass and really enjoy the benefits of autofocus, but I'm obsessed with a wide variety of optics, so it's been a little frustrating to sometimes limit my lens choice to EF or EF-adaptable lenses. Depending on the work and accessories used, the EF mount isn't secure enough, and it's a relief to have the option to switch to PL when it's needed.
Improved Form Factor
The C300 MK II was tall and awkward, and the clamshell mount with XLR inputs never felt securely affixed to the handle's cold shoe mount. The new body is less tall, the XLR inputs have been moved to the body, and the monitor attachment is rock solid. The monitor itself is slightly larger than the previous generation and feels slightly brighter as well. It's so good that I've occasionally started shooting without an additional field monitor on smaller jobs.
They've switched the card slots to the side of the camera and removed everything except the battery from the back of the camera, so you can mount your Gold mount plate to the back of the camera and not have to move it all day to access any controls or cards, which wasn't the case with the C300 MK II.
There are other ergonomic improvements. The handgrip now features an ARRI rosette, the top handle can be mounted and removed very quickly without the need for an Allen key, and there are a wider variety of ways to accessorize it using third-party components.
There were only 15 minutes to grab b-roll with Don Cheadle after the main interview setup. Credit: All Of Us Films
While there's not much to dislike here, there are some things I think could be improved.
Timelapse Function Removed
In the C300 MK II, there was the ability to undercrank the footage to a single frame and widen the shutter angle to create timelapse shots with motion blur.
This was something I and many other shooters did somewhat regularly and it was a really useful tool to have in your back pocket. I'm not sure why it was removed from the C300iii and C500ii, but I know many users would love to have that feature back.
Limited Outputs
The camera has some limitations on outputs that could be improved. One thing that the C300 MK II could do was send out a RAW signal through the SDI port, which is now limited to the recording resolution.
Another limitation comes from the way the HDMI and SDI/Monitor ports work. In this age of COVID, we're often sending multiple feeds out of the camera to be monitored on set and remotely by a client across the country. One bizarre limitation I've encountered is that, when recording in 4K and sending an HDMI signal out (to a Zoom call for instance), both SDI and Monitor out ports are disabled.
They're usable in 1080p, but as soon as you go up to 4K, you don't have other outputs. It's weird. I wrote to Canon about it and they said they would pass it on to their development team.
Of course, there are workarounds, but hopefully it's something that can be fixed in a firmware update.
In-camera stabilization
When I've used this and seen tests from others, it seems to work in very particular circumstances, and not work in many circumstances. I'm not sure how it works, but sometimes it seems like it's visually analyzing what's in frame and stabilizing it using that as a reference point (so if someone is in center frame and moves away from center, there's a chance it could try to recenter them in order to "stabilize" the image). Sort of like when you get bad results while warp stabilizing something in Premiere.
This is not a huge gripe, but I know it could use a bit of improvement and there are plenty of times when it will be useful!
This camera is by far my favorite camera I've ever owned and one of the most versatile tools for filming documentary, narrative, or commercial work. I've had it for three weeks and have used it in a commercial studio setting, on a personal mini-doc project, and a narrative short, and it's performed beautifully all around. And while the camera is great, I would encourage you to use the tool you have and not worry about specs.
When I started making shorts, I was using a Canon 7D and I was so engrossed in the process of learning how to shoot that I never thought about anything the camera lacked. And whenever I find myself getting too wrapped up in gear, I always remind myself that Jeremy Saulnier shot Blue Ruin on the original C300 and L Series lenses.
Have you used the C300 Mark III? Let me know your thoughts in the comments.
And you can check out some of my work over on my website.
c300 mark iii
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I've recently shot a music video and a short with the C500ii and it's amazing. The C70 is also an absolute gem of a camera, and in my opinion, is best in its class. Canon is finally coming around to the idea of making filmmakers happy.
January 11, 2021 at 9:56AM
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Nicholas Bradford-Ewart
Director/Producer/DP
This was THE camera for a few months. The problem is that other cameras caught up quick. The FX6 represents another great option and Sony has mostly sorted their colors also. Claim to fame with the FX6 is the autofocus and the high framerate options in full frame 4k with low rolling shutter without much compromise. Shallow mounts like RF are where it's at these days so the C70 is there and I guess the next iteration of these cameras will also use the RF with better adaptability.
PS the video you posted is pushed very strongly toward green and desatted. That may have been intentional, but just an observation.
January 14, 2021 at 9:44AM, Edited January 14, 9:46AM
DP Potomac Media
Thanks for the helpful review. I'll be picking this camera up in the next couple months and am starting to put the kit together in my mind, and in the shopping cart. Can you part out the build that you have a picture of? What are the components, what are you happy with, and what might you do differently given another chance? Thanks so much!
Anders Gurda
You're welcome! It's the bright tangerine left field cage. There are a lot of reviews of it floating around online so I won't go into all the details, but it's great. You may not need the side brackets. They're nice to have but not necessary. The mattebox is a bright tangerine misfit which is useful for clamping directly onto the lens via stepup rings.
Robert Gregson
Thanks so much for the response. One more quick one: what battery plate solution are you using? The awkward angle of the canon battery as well as the limited life has me looking for v/gold-mount options... Thanks!
You're welcome! I also wasn't a fan of the BP-A60 battery sticking out so I'm using a BP-A30 that sits flush with the back of the camera body and allows the battery plate to slide right up to the body. The plate I'm using is from shape: https://www.bhphotovideo.com/c/product/855416-REG/SHAPE_CP33ANTON_mounti... but plenty of manufacturers make something similar. For the XLR-d-tap power cable, I would get something that doesn't have a right angle because it will probably block nearby ports or turn right directly into some other accessory.
Perfect! Thanks so much for the advice.
I bought this camera after I sold my F55 with R7 back. It's a really nice camera. My main reason for buying it was the full s-35 120FPS and the internal raw. I bought it with all three mounts. We have used it on a commercial shoot with my Red Monstro and the footage looks quite good. We had a LightRanger and long PL zoom mounted on the camera and it performed flawlessly. I have only a few complaints. It needs another data output. I should be able to use the v70 EVF along with a small data monitor. It would be nice to have 16 bit raw available on a recorder. Canon's cine support has been uncharacteristically poor. I could not figure out on my own how to change out the mounts for the v70 and the viewfinder came without the correct hardware to mount it to the camera. When I finally connected with a Canon Engineer he was very helpful however. There was also little or no information on typical Canon requirements for shimming the PL mount. I eventually had the shims installed on a Keslow bench in LA so I knew they would be accurate. Should have been a simple process. Switching mounts was very simple.
February 8, 2021 at 7:55PM
Larry Robins
Thanks for the insight. It's nice to get a review from people not geeking out on the tech and who actually use the gear day to day.
I'm moving from my c300m2s and going w the c300m3 and c70 combo. Loving the cameras so far. Sold one Mark2 and still have my other, so haven't fully cut off the Mark2.
Your review reminds me of how I felt going from the original c300 to the mark2s. I was very excited about the ergonomic and functionality improvements. Now, Canon had done it again and the c300m2 feels dated already.
February 9, 2021 at 10:07AM
scott stoneback
DP, cameraman
Thanks for writing this...Have you heard of any software update yet that fixes the HDMI/SDI out issue. That is very annoying con in my opinion.
You voted '-1'.


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Home > ~ Buddhism: Wisdom Bliss ~
The Hair-raising Discourse
~ http://www.accesstoinsight.org/lib/authors/nanamoli/wheel390.html#maha
Also called The Great Discourse on the Lion's Roar (Maha-sihanada Sutta)
The Maha-sihanada Sutta, the Great Discourse on the Lion's Roar, is a text of awesome scope and power, one of those rare suttas in which the Buddha discloses the greatness and loftiness of his own spiritual endowments. Towards the end of the sutta, the Buddha says that he has reached his eightieth year, which allows us to place the discourse in the final year of his life. Thus the sutta serves as a convenient summation of the exalted qualities that enabled the Buddha to function so effectively as teacher and spiritual guide through the forty-five years of his mission.
It is not typical of the Buddha to extol himself, for he did not intend his Dispensation to evolve into a personality cult centered around himself as a charismatic and powerful leader. Throughout his ministry he constantly emphasized the primacy of his role as guide, as the discoverer and proclaimer of the path. His task is not to command reverence, but to steer his disciples onto and along the path, for it is only the practice of the path, the cultivation of the training, that can effect the deep interior purification by which one can reach the extinction of the defilements and liberation from suffering.
However, while the Buddha functions primarily as the revealer of the path, confidence in him as the Supreme Teacher remains an essential element of the training. It is this confidence, freshly arisen, that induces the curious inquirer to cross the great divide that separates the admirer of the Dhamma from the practitioner, and it is this same confidence that drives the aspirant forward until the task of self-cultivation has been completed. Frequent reflection on the greatness of the Master inspires joy and courage, sustaining one's commitment during those dark periods when prospects for progress appear bleak, and desire and doubt — those twin conspirators — combine forces to attempt to persuade one of the futility of one's efforts. Hence, in order to provide a spur to awaken and nurture the confidence necessary to tread the path through its downward turns as well as its ascents, the Buddha on occasion offers us revelations of his "Buddha-gunas," the excellent qualities of a Fully Enlightened One that entitle him to serve as the first of the Three Gems and Three Refuges.
One of the most impressive of these rare disclosures is the Great Discourse on the Lion's Roar. Spoken as a rebuttal to the charges of a renegade disciple who, in the midst of the populous city of Vesali, had been denouncing the Buddha and attempting to dissuade others from following his teaching, the sutta recapitulates the various distinguished qualities of the Blessed One, with special emphasis upon his "ten Tathagata powers" (tathagatabala) and "four intrepidities" (vesarajja); the sutta also affords us a glimpse of the demanding ordeal he underwent over many past aeons seeking the path to deliverance. When it was first spoken, the sutta had such a powerful impact on one monk in the assembly that his bodily hairs stood on end, and thus, during an early period, the sutta was known by the alternative title "The Hair-raising Discourse." Even today, centuries later, the Great Discourse on the Lion's Roar can continue to serve as a fecund source of inspiration.
1. Thus have I heard. On one occasion the Blessed One was living at Vesali in the grove outside the city to the west.
2. Now on that occasion Sunakkhatta, son of the Licchavis, had recently left this Dhamma and Discipline.[1] He was making this statement before the Vesali assembly: "The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones.[2] The recluse Gotama teaches a Dhamma (merely) hammered out by reasoning, following his own line of inquiry as it occurs to him, and when he teaches the Dhamma to anyone, it leads him when he practices it to the complete destruction of suffering."[3]
3. Then, when it was morning, the Venerable Sariputta dressed, and taking his bowl and outer robe, went into Vesali for alms. Then he heard Sunakkhatta, son of the Licchavis, making this statement before the Vesali assembly. When he had wandered for alms in Vesali and had returned from his almsround, after his meal he went to the Blessed One, and after paying homage to him, he sat down at one side and told the Blessed One what Sunakkhatta was saying.
4. (The Blessed One said:) "Sariputta, the misguided man Sunakkhatta is angry, and his words are spoken out of anger. Thinking to discredit the Tathagata, he actually praises him;[*p.69] for it is a praise of the Tathagata to say of him: 'When he teaches the Dhamma to anyone, it leads him when he practices it to the complete destruction of suffering.'
5. "Sariputta, this misguided man Sunakkhatta will never infer of me according to Dhamma: 'That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.'[4]
6. "And he will never infer of me according to Dhamma: 'That Blessed One enjoys the various kinds of supernormal power: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through an enclosure, through a mountain, as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he wields bodily mastery even as far as the Brahma-world.'
7. "And he will never infer of me according to Dhamma: 'With the divine ear element, which is purified and surpasses the human, that Blessed One hears both kinds of sounds, the heavenly and the human, those that are far as well as near.'
8. "And he will never infer of me according to Dhamma: 'That Blessed One encompasses with his own mind the minds of other beings, other persons. He understands a mind affected by lust as affected by lust and a mind unaffected by lust as unaffected by lust; he understands a mind affected by hate as affected by hate and a mind unaffected by hate as unaffected by hate; he understands a mind affected by delusion as affected by delusion and a mind unaffected by delusion as unaffected by delusion; he understands a contracted mind as contracted and a distracted mind as distracted; he understands an exalted mind as exalted and an unexalted mind as unexalted; he understands a surpassed mind as surpassed and an unsurpassed mind as unsurpassed; he understands a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; he understands a liberated mind as liberated and an unliberated mind as unliberated.'
Ten Powers of a Tathagata
9. "Sariputta, the Tathagata has these ten Tathagata's powers, possessing which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.[5] What are the ten?
10. (1) "Here, the Tathagata understands as it actually is the possible as possible and the impossible as impossible.[6] And that [70] is a Tathagata's power that the Tathagata has, by virtue of which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.
11. (2) "Again, the Tathagata understands as it actually is the results of actions undertaken, past, future and present, with possibilities and with causes. That too is a Tathagata's power...[7]
12. (3) "Again, the Tathagata understands as it actually is the ways leading to all destinations. That too is a Tathagata's power...[8]
13. (4) "Again, the Tathagata understands as it actually is the world with its many and different elements. That too is a Tathagata's power...[9]
14. (5) "Again, the Tathagata understands as it actually is how beings have different inclinations. That too is a Tathagata's power...[10]
15. (6) "Again, the Tathagata understands as it actually is the disposition of the faculties of other beings, other persons. That too is a Tathagata's power...[11]
16. (7) "Again, the Tathagata understands as it actually is the defilement, the cleansing and the emergence in regard to the jhanas, liberations, concentrations and attainments. That too is a Tathagata's power...[12]
17. (8) "Again, the Tathagata recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: 'There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared here.' Thus with their aspects and particulars he recollects his manifold past lives. That too is a Tathagata's power...
18. (9) "Again, with the divine eye, which is purified and surpasses the human, the Tathagata sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions thus: 'These worthy beings who were ill-conducted in body, speech and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body, [71] after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these worthy beings who were well-conducted in body, speech and mind, not revilers of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.' Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions. That too is a Tathagata's power...
19. (10) "Again, by realizing it for himself with direct knowledge, the Tathagata here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. That too is a Tathagata's power that a Tathagata has, by virtue of which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.
20. "The Tathagata has these ten Tathagata's powers, possessing which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.
21. "Sariputta, when I know and see thus, should anyone say of me: 'The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse Gotama teaches a Dhamma (merely) hammered out by reasoning, following his own line of inquiry as it occurs to him' — unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell.[13] Just as a bhikkhu possessed of virtue, concentration and wisdom would here and now enjoy final knowledge, so it will happen in this case, I say, that unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell.
Four Kinds of Intrepidity
22. "Sariputta, the Tathagata has these four kinds of intrepidity, possessing which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma. What are the four?
23. "Here, I see no ground on which any recluse or brahman or god or Mara or Brahma or anyone at all in the world could, in accordance with the Dhamma, accuse me thus: 'While you claim full enlightenment, you are not fully enlightened in regard to certain things.' [72] And seeing no ground for that, I abide in safety, fearlessness and intrepidity.
24. "I see no ground on which any recluse... or anyone at all could accuse me thus: 'While you claim to have destroyed the taints, these taints are undestroyed by you.' And seeing no ground for that, I abide in safety, fearlessness and intrepidity.
25. "I see no ground on which any recluse... or anyone at all could accuse me thus: 'Those things called obstructions by you are not able to obstruct one who engages in them.' And seeing no ground for that, I abide in safety, fearlessness and intrepidity.
26. "I see no ground on which any recluse... or anyone at all could accuse me thus: 'When you teach the Dhamma to someone, it does not lead him when he practices it to the complete destruction of suffering.' And seeing no ground for that, I abide in safety, fearlessness and intrepidity.
27. "A Tathagata has these four kinds of intrepidity, possessing which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.[14]
28. "Sariputta, when I know and see thus, should anyone say of me... he will wind up in hell.
The Eight Assemblies
29. "Sariputta, there are these eight assemblies. What are the eight? An assembly of nobles, an assembly of brahmans, an assembly of householders, an assembly of recluses, an assembly of gods of the heaven of the Four Great Kings, an assembly of gods of the heaven of the Thirty-three, an assembly of Mara's retinue, an assembly of Brahmas. Possessing these four kinds of intrepidity, the Tathagata approaches and enters these eight assemblies.
30. "I recall having approached many hundred assemblies of nobles... many hundred assemblies of brahmans... many hundred assemblies of householders... many hundred assemblies of recluses... many hundred assemblies of gods of the heaven of the Four Great Kings... many hundred assemblies of gods of the heaven of the Thirty-three... many hundred assemblies of Mara's retinue... many hundred assemblies of Brahmas. And formerly I had sat with them there and talked with them and held conversations with them, yet I see no ground for thinking that fear or timidity might come upon me there. And seeing no ground for that, I abide in safety, fearlessness and intrepidity. [73]
Four Kinds of Generation
32. "Sariputta, there are these four kinds of generation. What are the four? Egg-born generation, womb-born generation, moisture-born generation and spontaneous generation.
33. "What is egg-born generation? There are these beings born by breaking out of the shell of an egg; this is called egg-born generation. What is womb-born generation? There are these beings born by breaking out from the caul; this is called womb-born generation. What is moisture-born generation? There are these beings born in a rotten fish, in a rotten corpse, in rotten dough, in a cesspit, or in a sewer; this is called moisture-born generation. What is spontaneous generation? There are gods and denizens of hell and certain human beings and some beings in the lower worlds; this is called spontaneous generation. These are the four kinds of generation.
The Five Destinations and Nibbana — In Brief
35. "Sariputta, there are these five destinations. What are the five? Hell, the animal realm, the realm of ghosts, human beings and gods.[15]
36. (1) "I understand hell, and the path and way leading to hell. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in a state of deprivation, in an unhappy destination, in perdition, in hell.
(2) "I understand the animal realm, and the path and way leading to the animal realm. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in the animal realm.
(3) "I understand the realm of ghosts, and the path and way leading to the realm of ghosts. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in the realm of ghosts.
(4) "I understand human beings, and the path and way leading to the human world. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear among human beings.
(5) "I understand the gods, and the path and way leading to the world of the gods. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world.
(6) "I understand Nibbana, and the path and way leading to Nibbana. [74] And I also understand how one who has entered this path will, by realizing it for himself with direct knowledge, here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.
The Five Destinations and Nibbana — In Detail
37. (1) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, in hell.' And then later on, with the divine eye, which is purified and surpasses the human, I see that on the dissolution of the body, after death, he has reappeared in a state of deprivation, in an unhappy destination, in perdition, in hell, and is experiencing extremely painful, racking, piercing feelings. Suppose there were a charcoal pit deeper than a man's height full of glowing coals without flame or smoke; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same charcoal pit. Then a man with good sight on seeing him would say: 'This person so behaves, so conducts himself, has taken such a path, that he will come to this same charcoal pit'; and then later on he sees that he has fallen into that charcoal pit and is experiencing extremely painful, racking, piercing feelings. So too, by encompassing mind with mind... piercing feelings.
38. (2) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in the animal realm.' And then later on, with the divine eye, which is purified and surpasses the human, I see that on the dissolution of the body, after death, he has reappeared in the animal realm and is experiencing painful, racking, piercing feelings. Suppose there were a cesspit deeper than a man's height full of filth; and then a man [75] scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same cesspit. Then a man with good sight on seeing him would say: 'This person so behaves... that he will come to this same cesspit'; and then later on he sees that he has fallen into that cesspit and is experiencing painful, racking, piercing feelings. So too, by encompassing mind with mind... piercing feelings.
39. (3) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in the realm of ghosts.' And then later on... I see that... he has reappeared in the realm of ghosts and is experiencing much painful feeling. Suppose there were a tree growing on uneven ground with scanty foliage casting a dappled shade; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same tree. Then a man with good sight on seeing him would say: 'This person so behaves... that he will come to this same tree'; and then later on he sees that he is sitting or lying in the shade of that tree experiencing much painful feeling. So too, by encompassing mind with mind... much painful feeling.
40. (4) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear among human beings.' And then later on... I see that... he has reappeared among human beings and is experiencing much pleasant feeling. Suppose there were a tree growing on even ground with thick foliage casting a deep shade; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same tree. Then a man with good sight on seeing him would say: 'This person so behaves... that he will come to this same tree'; and then later on he sees that he is sitting or lying in the shade of that tree experiencing much pleasant feeling. So too, by encompassing mind with mind... much pleasant feeling [76]
41. (5) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in a happy destination, in the heavenly world.' And then later on... I see that... he has reappeared in a happy destination, in the heavenly world and is experiencing extremely pleasant feelings. Suppose there were a mansion, and it had an upper chamber plastered within and without, shut off, secured by bars, with shuttered windows, and in it there was a couch spread with rugs, blankets and sheets, with a deerskin coverlet, with a canopy as well as crimson pillows for both (head and feet); and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same mansion. Then a man with good sight on seeing him would say: 'This person so behaves... that he will come to this same mansion'; and later on he sees that he is sitting or lying in that upper chamber in that mansion experiencing extremely pleasant feelings. So too, by encompassing mind with mind... extremely pleasant feelings.
42. (6) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that by realizing it for himself with direct knowledge, he here and now will enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.' And then later on I see that by realizing it for himself with direct knowledge, he here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints, and is experiencing extremely pleasant feelings.[16] Suppose there were a pond with clean, agreeable, cool water, transparent, with smooth banks, delightful, and nearby a dense wood; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed towards that same pond. Then a man with good sight on seeing him would say: 'This person so behaves... that he will come to this same pond'; and then later on he sees that he has plunged into the pond, bathed, drunk and relieved all his distress, fatigue and fever and has come out again and is sitting or lying in the wood [77] experiencing extremely pleasant feelings. So too, by encompassing mind with mind... extremely pleasant feelings. These are the five destinations.
43. "Sariputta, when I know and see thus, should anyone say of me: 'The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse Gotama teaches a Dhamma (merely) hammered out by reasoning, following his own line of inquiry as it occurs to him' — unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell. Just as a bhikkhu possessed of virtue, concentration and wisdom would here and now enjoy final knowledge, so it will happen in this case, I say, that unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell.
The Bodhisatta's Austerities
44. "Sariputta, I recall having lived a holy life possessing four factors. I have practiced asceticism — the extreme of asceticism; I have practiced coarseness — the extreme of coarseness; I have practiced scrupulousness — the extreme of scrupulousness; I have practiced seclusion — the extreme of seclusion.[17]
45. "Such was my asceticism, Sariputta, that I went naked, rejecting conventions, licking my hands, not coming when asked, not stopping when asked; I did not accept food brought or food specially made or an invitation to a meal; I received nothing from a pot, from a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman giving suck, from a woman lying with a man, from where food was advertised to be distributed, from where a dog was waiting, from where flies were buzzing; I accepted no fish or meat, I drank no liquor, wine or fermented brew. I kept to one house, to one morsel; I kept to two [78] houses, to two morsels;... I kept to seven houses, to seven morsels. I lived on one saucerful a day, on two saucerfuls a day... on seven saucerfuls a day; I took food once a day, once every two days... once every seven days, and so on up to once every fortnight; I dwelt pursuing the practice of taking food at stated intervals. I was an eater of greens or millet or wild rice or hide-parings or moss or ricebran or rice-scum or sesamum flour or grass or cowdung. I lived on forest roots and fruits, I fed on fallen fruits. I clothed myself in hemp, in hemp-mixed cloth, in shrouds, in refuse rags, in tree bark, in antelope hide, in strips of antelope hide, in kusa-grass fabric, in bark fabric, in wood-shavings fabric, in head-hair wool, in animal wool, in owls' wings. I was one who pulled out hair and beard, pursuing the practice of pulling out hair and beard. I was one who stood continuously, rejecting seats. I was one who squatted continuously, devoted to maintaining the squatting position. I was one who used a mattress of spikes; I made a mattress of spikes my bed. I dwelt pursuing the practice of bathing in water three times daily including the evening. Thus in such a variety of ways I dwelt pursuing the practice of tormenting and mortifying the body. Such was my asceticism.
46. "Such was my coarseness, Sariputta, that just as the bole of a tinduka tree, accumulating over the years, cakes and flakes off, so too, dust and dirt, accumulating over the years, caked off my body and flaked off. It never occurred to me: 'Oh, let me rub this dust and dirt off with my hand, or let another rub this dust and dirt off with his hand' — it never occurred to me thus. Such was my coarseness.
47. "Such was my scrupulousness, Sariputta, that I was always mindful in stepping forwards and stepping backwards. I was full of pity even for (the beings in) a drop of water thus: 'Let me not hurt the tiny creatures in the crevices of the ground.' Such was my scrupulousness.
48. "Such was my seclusion, Sariputta, that [79] I would plunge into some forest and dwell there. And when I saw a cowherd or a shepherd or someone gathering grass or sticks, or a woodsman, I would flee from grove to grove, from thicket to thicket, from hollow to hollow, from hillock to hillock. Why was that? So that they should not see me or I see them. Just as a forest-bred deer, on seeing human beings, flees from grove to grove, from thicket to thicket, from hollow to hollow, from hillock to hillock, so too, when I saw a cowherd or a shepherd... Such was my seclusion.
49. "I would go on all fours to the cow-pens when the cattle had gone out and the cowherd had left them, and I would feed on the dung of the young suckling calves. As long as my own excrement and urine lasted, I fed on my own excrement and urine. Such was my great distortion in feeding.
50. "I would plunge into some awe-inspiring grove and dwell there — a grove so awe-inspiring that normally it would make a man's hair stand up if he were not free from lust. When those cold wintry nights came during the 'eight-days interval of frost,' I would dwell by night in the open and by day in the grove.[18] In the last month of the hot season I would dwell by day in the open and by night in the grove. And there came to me spontaneously this stanza never heard before:
Chilled by night and scorched by day,
Alone in awe-inspiring groves,
Naked, no fire to sit beside,
The sage yet pursues his quest.
51. "I would make my bed in a charnel ground with the bones of the dead for a pillow. And cowherd boys came up and spat on me, urinated on me, threw dirt at me, and poked sticks into my ears. Yet I do not recall that I ever aroused an evil mind (of hate) against them. Such was my abiding in equanimity. [80]
52. "Sariputta, there are certain recluses and brahmans whose doctrine and view is this: 'Purification comes about through food.'[19] They say: 'Let us live on kola-fruits,' and they eat kola-fruits, they eat kola-fruit powder, they drink kola-fruit water, and they make many kinds of kola-fruit concoctions. Now I recall having eaten a single kola-fruit a day. Sariputta, you may think that the kola-fruit was bigger at that time, yet you should not regard it so: the kola-fruit was then at most the same size as now. Through feeding on a single kola-fruit a day, my body reached a state of extreme emaciation. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel's hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roofless barn. Because of eating so little the gleam of my eyes sank far down in their sockets, looking like a gleam of water which has sunk far down in a deep well. Because of eating so little my scalp shrivelled and withered as a green bitter gourd shrivels and withers in the wind and sun. Because of eating so little my belly skin adhered to my backbone; thus if I touched my belly skin I encountered my backbone, and if I touched my backbone I encountered my belly skin. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell from my body as I rubbed.
53-55. "Sariputta, there are certain recluses and brahmans whose doctrine and view is this: 'Purification comes about through food.' They say: 'Let us live on beans'... 'Let us live on sesamum'... 'Let us live on rice,' and they eat rice, they eat rice powder, [81] they drink rice water, and they make various kinds of rice concoctions. Now I recall having eaten a single rice grain a day. Sariputta, you may think that the rice grain was bigger at that time, yet you should not regard it so: the rice grain was then at most the same size as now. Through feeding on a single rice grain a day, my body reached a state of extreme emaciation. Because of eating so little... the hair, rotted at its roots, fell from my body as I rubbed.
56. "Yet, Sariputta, by such conduct, by such practice, by such performance of austerities, I did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones. Why was that? Because I did not attain that noble wisdom which when attained is noble and emancipating and leads the one who practices in accordance with it to the complete destruction of suffering.
57. "Sariputta, there are certain recluses and brahmans whose doctrine and view is this: 'Purification comes about through the round of rebirths.' But it is impossible to find a realm in the round that I have not already [82] passed through in this long journey, except for the gods of the Pure Abodes; and had I passed through the round as a god in the Pure Abodes, I would never have returned to this world.[20]
58. "There are certain recluses and brahmans whose doctrine and view is this: 'Purification comes about through (some particular kind of) rebirth.' But it is impossible to find a kind of rebirth that I have not been reborn in already in this long journey, except for the gods of the Pure Abodes...
59. "There are certain recluses and brahmans whose doctrine and view is this: 'Purification comes about through (some particular) abode.' But it is impossible to find a kind of abode that I have not already dwelt in... except for the gods of the Pure Abodes...
60. "There are certain recluses and brahmans whose doctrine and view is this: 'Purification comes about through sacrifice.' But it is impossible to find a kind of sacrifice that has not already been offered up by me in this long journey, when I was either a head-anointed noble king or a well-to-do-brahman.
61. "There are certain recluses and brahmans whose doctrine and view is this: 'Purification comes about through fire-worship.' But it is impossible to find a kind of fire that has not already been worshipped by me in this long journey, when I was either a head-anointed noble king or a well-to-do brahman.
62. "Sariputta, there are certain recluses and brahmans whose doctrine and view is this: 'As long as this good man is still young, a black-haired young man endowed with the blessing of youth, in the prime of life, so long is he perfect in his lucid wisdom. But when this good man is old, aged, burdened with years, advanced in life, and come to the last stage, being eighty, ninety or a hundred years old, then the lucidity of his wisdom is lost.' But it should not be regarded so. I am now old, aged, burdened with years, advanced in life, and come to the last stage: my years have turned eighty. Now suppose that I had four disciples with a hundred years' lifespan, perfect in mindfulness, retentiveness, memory and lucidity of wisdom.[21] Just as a skilled archer, trained, practiced and tested, could easily shoot a light arrow across the shadow of a palm tree, suppose that they were even to that extent perfect in mindfulness, retentiveness, [83] memory and lucidity of wisdom. Suppose that they continuously asked me about the four foundations of mindfulness and that I answered them when asked and that they remembered each answer of mine and never asked a subsidiary question or paused except to eat, drink, consume food, taste, urinate, defecate and rest in order to remove sleepiness and tiredness. Still the Tathagata's exposition of the Dhamma, his explanations of factors of the Dhamma, and his replies to questions would not yet come to an end, but meanwhile those four disciples of mine with their hundred years' lifespan would have died at the end of those hundred years. Sariputta, even if you have to carry me about on a bed, still there will be no change in the lucidity of the Tathagata's wisdom.
63. "Rightly speaking, were it to be said of anyone: 'A being not subject to delusion has appeared in the world for the welfare and happiness of many, out of compassion for the world, for the good, welfare and happiness of gods and humans,' it is of me indeed that rightly speaking this should be said."
64. Now on that occasion the Venerable Nagasamala was standing behind the Blessed One fanning him.[22] Then he said to the Blessed One: "It is wonderful, venerable sir, it is marvellous! As I listened to this discourse on the Dhamma, the hairs of my body stood up. Venerable sir, what is the name of this discourse on the Dhamma?"
"As to that, Nagasamala, you may remember this discourse on the Dhamma as 'The Hair-raising Discourse.' "[23]
That is what the Blessed One said. The Venerable Nagasamala was satisfied and delighted in the Blessed One's words.

redpajama_set_name: RedPajamaCommonCrawl


text:
The only child eye doctor in Burundi: meet Dr Levi Kandeke
The Fred Hollows Foundation | 24/05/16
Home Latest The only child eye doctor in Burundi: meet Dr Levi Kandeke
"The chance of my life is to be born and raised in one of the poorest countries in the world and go to graduate school in one of the richest... It creates for me a shortcut to understand the concepts of wealth and sharing that are often inaccessible to most of us."
At just 40 years old, Dr Levi Kandeke has traversed an extraordinary path.
Born and raised in Burundi, Levi had the rare chance to study in the USA and train as an ophthalmologist at the University of Geneva in Switzerland.
After spending some time in France, he felt a pull for his homeland after a story from an African colleague hit a nerve.
"He told me he had the best time of his life during this period working at home and feeling useful to his community."
Levi realised he wasn't feeling the same fulfilment in France and decided to return home in 2006 to a country suffering the aftershock of civil war. Burundi has abundant natural beauty, but behind the lush greenery and jagged mountain peaks is severely damaged infrastructure and a collapsed healthcare system. At the point Levi returned, all eye surgery was done by visiting ophthalmologists.
For every kid with a cataract, it's an emergency
Eyesight makes a huge difference to health outcomes, and is especially vital for those who are poverty-stricken. What many people don't realise is that cataract in adults is different to cataract in children.
The brain develops visual pathways in our early years, and if a child cannot see before the age of 10, these pathways don't develop, leading to permanent blindness.
Another complicating factor is that treatment for children is more complicated and expensive than for adults.
Levi notes that in countries like Burundi, "Very few blind [children] go above five years… the parents tend to abandon these kids and most of them they're going to die [of] malnutrition".
The kids… they're abandoned [by their parents] because we really need a lot of money to help them
- Dr Levi Kandeke
Making a change to health outcomes in Burundi
Determined to do something to make a change, Levi opened the first private clinic in Bujumbura with subsidised eye surgeries. But he knew that community outreach is the foundation of a sustainable eye health care system, so with his own savings he built Africa's first two vision centres in rural parts of the country.
As the only paediatric eye surgeon in Burundi, he also opened the country's first two paediatric eye camps.
There are striking similarities between Levi and Fred Hollows: both men were talented surgeons who had a strong sense of social justice, and both men were wholeheartedly dedicated to a cause they believed in.
Levi has worked with The Fred Hollows Foundation for many years. The financial support he receives has helped him save the sight of children like Leonides.
Unfortunately, anecdotal evidence suggest that for every child like Leonides there are thousands who will suffer permanent blindness in Burundi and who will never get help.
We did 100 cataract surgeries in kids in one week and some of them went back because our (medical equipment) finished. So we have to focus on the younger ones, those who have more chance to see.
– Dr Levi Kandeke
The pain of refusing help to those who desperately need it can only be lessened if more support is provided from organisations like The Fred Hollows Foundation – and this is something Levi is passionate about.
"This is my country, I can tell you it cannot afford it and it won't afford it even for the 10 years coming, so we will have to try to find a donor to help us to do this."
As someone who has seen the world's most exemplary healthcare as well as the worst, Levi has a painful insight in to what is missing in his own country.
He knows that blind children in Burundi will not experience the kind of healthcare he saw in Geneva and in France. But their place of birth doesn't mean they deserve it any less, and that's why Levi will continue to save as many of their eyes – and futures – as possible.
You try to do your best surgery… because these kids, they will be grateful all their life.
$25 can restore sight
Help us end avoidable blindness
Dr Levi Kandeke
Leonides


The latter years of primary and early years of secondary education are often a rich time of learning and exploration as students have mastered basic literacy and numeracy skills and are moving on to explore more demanding and challenging activities. We offer a wide range of courses for students aged 10-14 years old that explore everything from human origins to why Harold lost the Battle of Hastings. You can find out more about each of our courses by downloading the Scope and Sequence Document for each particular course.
If you are uncertain about what year to enrol a student in please feel free to contact us to discuss this; we are able to provide assessments in English and maths. If you wish to have the assessments marked by our tutors then we make a small charge of £10 per subject per student. Tutors will provide feedback to parents.


text:
Album Premiere: Listen to the North Mississippi Allstars' Up and Rolling
Mavis Staples, Jason Isbell, Cedric Burnside, and more join brothers Luther and Cody Dickinson on an album steeped in the pair's Hill Country roots
by Matt Hendrickson
photo: Wyatt McSpadden
North Mississippi Allstars.
In 1996, the Texas photographer Wyatt McSpadden arrived in the Mississippi Hill Country to document the region's blues musicians, including legends R.L. Burnside, Junior Kimbrough, and Otha Turner. He enlisted the help of two brothers who had spent much of their childhoods in the area and were immersed in its music: Luther and Cody Dickinson, who were soon to form the band the North Mississippi Allstars. The brothers, sons of the famed producer and musician Jim Dickinson, brought McSpadden to Turner's home, where the fife player regaled the trio with stories while they passed around a jar of corn liquor. Before darkness fell, they arrived at Junior Kimbrough's club located deep in the Mississippi woods to watch Kimbrough and his band blow the roof off the joint.
From left: Hill Country legend Junior Kimbrough, with Kenny Malone Kimbrough on drums and Garry Burnside on bass, photographed in 1996; A young Luther Dickinson and Otha Turner on Turner's front porch.
Fast forward more than twenty years, and McSpadden discovered a roll of film from that Hill Country trip that he thought had been lost. He sent the photos to Luther, who was floored by the images. Inspired, the brothers returned to their Zebra Ranch studio, near Hernando, Mississippi, to record. The result is Up and Rolling, a deeply personal collection of originals and a few choice covers that honors their upbringing and the region's rich musical history. Mavis Staples joins the brothers for a slinky version of "What You Gonna Do" from the Staple Singers' 1965 classic Freedom Highway, while Jason Isbell and Duane Betts guest on a searing version of "Mean Old World," a song that Jim Dickinson recorded with Duane Allman and Eric Clapton during Clapton's Layla sessions. Long time Hill Country friends Cedric Burnside, R.L.'s grandson, and Sharde Thomas, Otha Turner's granddaughter—who Luther says is now "the Queen of the Hill Country and my favorite singing partner"—appear throughout on songs such as "Drunk Outdoors" and "Living Free" that bring the hypnotic grooves that make the Hill Country sizzle.
From left: Otha Turner; R.L. Burnside at "Junior's Place."
As Luther puts it, "[Wyatt's] images stopped me in my tracks. Time slowed down and became elastic. We were inspired to make new music to accompany these images that captured the music that changed our lives. What did the music sound like that night? What does Mississippi music sound like now? Ideally, what would be on the push button AM/FM radio as we drove through the hills?"
Garden & Gun is thrilled to premiere Up and Rolling, which comes out this Friday. Stream the album below.
The Thrill of the Chase
South Carolina's Palmetto Bluff plays host to an English sporting tradition with a Southern spirit
The Year in Southern Restaurants
Five new favorites from 2019 that helped shape what dining means in the South now
Home for the Holidays with John Isner
With a busy travel schedule and two young children, the Texas-based tennis star holds the season dear—fried turkey and all


Lilo focuses the rider on how to get what she expects. They also discuss proper rein length, contact and shoulder to elbow involvement. She also reminds the rider to think use of the outside rein more than the inside rein.
While in the canter, Ms. Fore asks for precise riding with more canter walk transitions from the seat. They use the rein back, leg yields towards the center with a turn on the forehand and canter walk transitions to ask for more balance without leaning on the hands.


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Home Venues Archives dot-art Archive St George's Hall: dot-art Schools exhibition 2015
Venues Archives
dot-art Archive
St George's Hall: dot-art Schools exhibition 2015
5 – 20 June 2015 (extended to 30 July at new venue – see below)
NOTE: The dot-art Schools Exhibition 2015 has been extended!
From the 1 – 30 July 2015 you will be able to see all the work from the show at Lime Street Lower Level Station.
Dot-Art would like to extend their thanks to Merseyrail for making this possible
The third annual dot-art Schools Exhibition, showcases work by talented school children from across the Liverpool City Region, including winning art works from around fifty year 6 and year 9 pupils.
dot-art Schools was launched in 2012 and is designed to nurture talent and raise ambition by taking art out of the classroom and into the real world. This year's art competition attracted around 50 primary and secondary schools from the region and we are very pleased to be partnering with the wonderful St George's Hall to bring the winning artworks to a wide audience. Over 20 schools are getting involved for the very first time, alongside 30 schools returning to the dot-art Schools programme for the second or third successive year. The diverse range of schools includes local authority maintained, independent, and church schools, as well as residential and special schools from across Liverpool, Halton, Wirral, Sefton, Knowsley and St Helens.
Schools initially submitted up to 25 student works back in February. The artwork was then shortlisted by a panel of judges featuring representatives from Tate Liverpool, the Walker Art Gallery and Metal Culture; who selected their top three entries from each school ready for the public vote. During April, students, teachers, families and the general public were encouraged to vote online for their favourite piece from each school.
The piece of work with the most votes from each participating school will now be part of the exhibition at St George's Hall. Before the opening event, guest judge Susan M. Coles will choose the overall winners and runners up for both primary and secondary. Susan is known to many art teachers as the President of the National Society for Education in Art & Design in 2014 and Secretary of the All Party Parliamentary Group on Art Craft and Design Education.
On Thursday 4th June two very special prize giving events will take place in the stunning surroundings of the Concert Room of St George's Hall, where each shortlisted student will be presented with a certificate by the Lord Mayor of Liverpool. In addition the overall winners will be announced and prizes awarded.
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dot-art Gallery: Dear Liverpool Exhibition
dot-art: Political Football: Illustrations by Phil Disley
dot-art: DEAD BOSS. Jefferson Waters
The Walker: dot-art Schools Competition
dot-art Showroom: Hearts and Flowers – Paintings by Susan Finch
dot-art: Colour and Line Connections, John Petch
Dot Art – Urban Detail – Jackie Stevens
Dot Art – Memoirs of a Pedestrian
Dot-Art: Liverpool Art Fair
Dot Art – 'Reflections' – Paintings by Ewa Konior
Dot-art – 'Learn to Drive and Everything' An Exhibition by Howard...


HTC has announced a new device to expand the possibilities of virtual reality experience at the high-tech exhibition CES 2017. Vive Tracker can be attached to various objects, enabling the interaction with VR through them. It tracks the spatial movement of the object with all possible changes (various inclinations, hits, rotation, etc.).
Vive Tracker works with HTC Vive headset. This new product will be useful for users as well as developers of different virtual reality content. Manufacturers used the motion tracking technology SteamVR, developed by Valve specialists.
The length of the gadget is 10 centimeters. After charging the battery, Vive Tracker will work for around 6 hours. Product launch to the mass market is scheduled for spring 2017, but it's already available for software developers.


text:
Q: can you access a mongoose created database from mongo? noob node.js, Express and MongoDB here, running on Ubuntu 14; I created a mongoose in an express/nodejs app database via:
var mongoose = require('mongoose');
var express = require('express');
var app = express();
...
mongoose.connect("mongodb://localhost/firstExpress");

var UserSchema = new mongoose.Schema({
  name: String,
  email: String,
  age: Number
});

var Users = mongoose.model('Users', UserSchema);

app.post('/users', function(req, res){
  var b = req.body;
  new Users({
    name: b.name,
    email: b.email,
    age: b.age
  }).save(function(err, userDoc){
    if (err) res.json(err);
    res.redirect('/users/' + userDoc.name);
  });
});

app.get('/users/:name', function(req, res){
  Users.find({ name: req.param.name }, function(err, docs){
    if (err){
      res.json(err);
    } else {
      res.json(doc[0]);
    }
  });
});

making a post request works, and adds a user to the userbase. Is there any way to view this db in mongo from the shell?
i.e. from
sudo mongo --smallfiles

when I run this and execute the command
show dbs

I cannot see the database that the express app made, nor can I see it in any collections contained in any db. yet, when I restart the node app and make no post requests, but call a get on the users, I get the list of users I had previously created. Could someone please advise?

A: Given the connection url mongodb://localhost/firstExpress, I can assume that the name of your database is firstExpress.
So, just log in your mongo server with mongo firstExpress. To see your collections, use show collections, and you'll see them.

A: Use Robomongo (http://robomongo.org/ Shell-centric cross-platform MongoDB management tool) to see your database collections.
Add new connection to localhost:27017 and you will see all your collections with data

redpajama_set_name: RedPajamaStackExchange


One such "cherished" one is this beautiful 2000 Corvette. Finished in optional Magnetic Red Metallic, this car has just 24,300 original miles. Its finish has a mirror-like luster that is further accentuated by its optional polished aluminum wheels and fog lamps. You'll also love its optional transparent lift-off panel for open air motoring on sunny days.
Powering this Corvette is an LS1 5.7 liter sequential fuel injected V-8 engine which generates an impressive 345 horsepower and 350 lb.-ft. of torque, capable of launching you to 60 MPH in under 5 seconds. The engine is mated to a 4-speed automatic transmission with overdrive. Four-wheel independent suspension, power speed sensitive rack and pinion steering, and a limited slip differential provide the superior handling and performance long renowned in Corvettes. Best of all, this beauty has just 24,300 original miles!
A two-owner car, this pampered Corvette was owned by its original owner until 2016 and received the best of care. A clean Carfax report can be provided upon request.


In your letter dated February 14, 2005, you requested a tariff classification ruling.
The merchandise is a "Wonder Wheeler" all terrain carrier, item number 211609. It is a cart with two ten-inch, wide tread wheels that can roll over sand and other surfaces. It contains a sturdy mesh bag on top that stores gear. It is made of 74% steel, 19% plastic, 3% nylon and 4% hardware. It can carry up to fifty pounds and folds for storage. It is used for beach, camping, sports and boating.
The applicable subheading for the cart will be 8716.80.5090, Harmonized Tariff Schedule of the United States (HTS), which provides for trailers and semi-trailers; other vehicles, not mechanically propelled, other vehicles, other, other, other. The rate of duty will be 3.2 percent ad valorem.


Like many other consumer horror stories that end in a corporate apology, it took the work of incensed social media users for JetBlue to publicly acknowledge that it shouldn't have given a passenger's custom wheelchair away to the wrong person.
Then they found the chair and returned it to her -- with damages that made it impossible to use. On their official corporate Twitter account, JetBlue publicly responded that she should file a claim for a repair through their "business partner," a third-party contractor. But the contractor demanded payment from Spoonie's health insurer for the repair, she later said online.
Meanwhile, a far more common flying nightmare has gone ignored by airlines for years; customers with disabilities say that they are regularly mistreated during air travel, with one of the more common problems being airline staff that lose or break their personal wheelchairs -- leaving passengers who can't walk completely stranded and without a medical device worth thousands of dollars.
Evidence that airline staff treat wheelchairs no more delicately -- or potentially worse -- than the suitcases they are checked with has only been available anecdotally. Unlike lost or mishandled luggage, wheelchair damage doesn't come with its own reporting requirements under federal law.
"On a recent trip, I retrieved my wheelchair at the end of the jet bridge, but a titanium rod had been damaged during the flight and my chair literally broke apart while I was sitting in it," Duckworth wrote last year in a letter to Department of Transportation (DOT) Secretary Elaine Chao, asking that the agency do more to monitor airlines' treatment of disabled passengers.
The following day, the DOT announced that it would delay the wheelchair rule until January 2019 -- without giving the advocacy groups and other stakeholders who had worked on the issue for five years a public hearing or chance to comment.
ConsumerAffairs questioned five major airlines -- United, Delta, Southwest, American, and JetBlue -- about their plans in regards to the wheelchair rule. The press teams for all of the airlines except JetBlue said they plan to comply and publicly report wheelchair mishandling complaints by the December 4 deadline.
Previously, the DOT's fines levied on airlines have been few and far between -- and the money doesn't always go back to the affected passengers.


after destruction by Israelis The village was mostly destroyed with the exception of few houses remain standing.
by Israelis Bi'lin inhabitants were completely ethnically cleansed.
Schools Bi'lin had an elementary school which was founded in 1937.
Shrines/maqams A shrine for al-Shaykh Ya'qub.
Water supplies Bi'lin contained two wells which supplied it with its drinking water needs.
"All that remains is the rubble of a few houses, with wild herbs and thorns growing on the site, along with some trees and cactus plants."