How do I use the PowerCast Miracast App?
3. Select your android tablet to connect.
Where can I get the latest version of the application?
You can download the latest version off the ApusOne website after purchasing our software.
Why is my Miracast device not connecting?
Here are a few solutions you can try if your Miracast device is unable to connect to our application.
1. Check if the Wi-Fi radio is turned on. If it isn't please turn it on and try again.
2. Check if another Miracast device is connected. If so, please disconnect it and then try again.
3. Wait 2 minutes between retries.
4. Update your Wi-Fi driver and then restart your PC.
Mirroring lag or choppy connection?
1. Your router might be running an old firmware. Visit the router manufacturer's website and then download and install the latest firmware. In most cases, this resolves jitter and lag related issues.
2. If your computer uses Wi-Fi, make sure the Wi-Fi signal is strong.
1. Some mobile phones can only use 3G / 3.5G Internet when using Miracast and cannot connect to the Internet via Wi-Fi.
2. Miracast function is not supported for mobile devices that have been rooted. It may cause abnormal connections.
3. If you cannot connect or the connection is unstable. We recommend that you reboot your phone/tablet device.
How do I setup the PowerCast DVD Streamer?
PC : For PowerCast Server you can download our application from our website and then install it onto your PC.
Android/iOS application: Download from the app stores and install it on your device.
1. Run the PowerCast DVD app to enter the installation process.
2. Confirm your Wi-Fi is on and then connect your PC to the same Wi-Fi as your phone/tablet.
Which devices will the Player work with?
The Player app works with any iOS or Android mobile device (smart phone or tablet).
Which version of iOS or Android does this work with?
The Player app works with iOS 8 or higher, and Android 4.1.2 or higher.
How do I install the Player on Android?
From your phone's main application menu, find and tap Play Store.
Tap the application name and then tap Download.
How do I install the Player on iOS?
Just tap the Apple App Store icon on your iOS home screen, and the Apple App Store will open.
Tap the search icon, and type PowerCast DVD Streamer into the search box. Apple App Store will predict what you are searching for, and will show PowerCast DVD app in the search results. Tap this search result.
The search results will return the PowerCast DVD app in the results. and tap the listing to open the full app description.
Click BUY and enter your Apple ID username and password and then INSTALL APP to download the PowerCast DVD app to your iOS device.
Once downloaded, you'll be able to open up the PowerCast DVD app, connect to the PowerCast DVD server and start to enjoy watching your favorite movies.
What are the differences between Player app and PC server?
Player app is the media player application that you install on your iOS or Android device.
PC Server is the DVD server software that you install on your computer.
Player app on your iOS or Android device connects to server software on PC and receives DVD streaming video from it.
Why I cannot see my server name on a Player's server list?
Make sure both PC and your device (iOS or Android) are connected to the same network.
Can I connect to the PC server from two or more devices?
No, you can connect to the PC server from only one device at the same instant.
Can I connect to the PC server from my iOS or Android device without the Wi-Fi network connection?
No, the Player app requires the Wi-Fi network connection to be turned on and connected to the same wireless network that PC is connected to.
Can I change my PC server name?
No, the PC Server display name of user's account name.
Can I install the PC server on a Mac OS X?
No, the Mac OS X version is currently not available.
Can I install the Player server on Windows 7 and window 8?
No, Windows 7 and window 8 version is currently not available.


text:
package com.araujo.jordan.wearrow;

import android.app.Activity;
import android.content.Context;
import android.hardware.Sensor;
import android.hardware.SensorEvent;
import android.hardware.SensorEventListener;
import android.hardware.SensorManager;
import android.os.AsyncTask;
import android.os.Bundle;
import android.util.Log;
import android.view.View;
import android.widget.ImageView;
import android.widget.TextView;

import com.google.android.gms.common.ConnectionResult;
import com.google.android.gms.common.api.GoogleApiClient;
import com.google.android.gms.common.data.FreezableUtils;
import com.google.android.gms.wearable.DataApi;
import com.google.android.gms.wearable.DataEvent;
import com.google.android.gms.wearable.DataEventBuffer;
import com.google.android.gms.wearable.MessageApi;
import com.google.android.gms.wearable.MessageEvent;
import com.google.android.gms.wearable.Node;
import com.google.android.gms.wearable.NodeApi;
import com.google.android.gms.wearable.Wearable;

import java.nio.ByteBuffer;
import java.util.List;

/**
 * Created by araujojordan on 18/05/15.
 */
public class WearRotationArrow {

    private final static String GPSPATH = "/gps_from_handheld";

    private JWearLocationListener jWearLocationListener;
    private JSensorEventListener jSensorEventListener;

    private GoogleApiClient mGoogleApiClient;

    private TextView textInfo; //The  text of distance (and loading text)
    private ImageView arrowImg; //the arrow image (that rotate with setRotation method)

    private LatLng destinationLocation, userLocation;

    public boolean isRunning;

    private Activity act;

    public WearRotationArrow(ImageView arrowImg, TextView textInfo, LatLng destinationLocation, Activity act) {
        isRunning = false;
        this.act = act;
        this.arrowImg = arrowImg;
        this.textInfo = textInfo;

        jWearLocationListener = new JWearLocationListener(act);
        jSensorEventListener = new JSensorEventListener();

        userLocation = new LatLng(0, 0); //Will change when GPS get user position
        this.destinationLocation = destinationLocation;
    }

    public void start() {
        isRunning = true;
        jWearLocationListener.startUsingGPS();
        jSensorEventListener.startUsingGiro();
    }

    public void stop() {
        isRunning = false;
        jWearLocationListener.stopUsingGPS();
        jSensorEventListener.stopUsingGiro();
    }

    /**
     * Distance between 2 location on latitude and longitude.
     *
     * @return an text indicating the distance in meters or in kilometers, if not initialized,
     * it will disapear. If its < 5m it will show and message telling that is too close
     * @author Jordan Junior
     * @version 1.0
     */
    private String getDistanceBetween2Points(LatLng p1, LatLng p2) {
        if ((p1.latitude == 0 && p1.longitude == 0) || (p2.latitude == 0 && p2.longitude == 0)) {
            if (arrowImg != null) {
                arrowImg.setVisibility(View.GONE);
            }
            return act.getResources().getString(R.string.loading);
        } else {
            if (arrowImg != null) {
                arrowImg.setVisibility(View.VISIBLE);
            }
        }

        final int R = 6371;
        final double dLat = deg2rad(p2.latitude - p1.latitude);
        final double dLon = deg2rad(p2.longitude - p1.longitude);
        final double a = Math.sin(dLat / 2) * Math.sin(dLat / 2) +
                Math.cos(deg2rad(p1.latitude)) * Math.cos(deg2rad(p2.latitude)) *
                        Math.sin(dLon / 2) * Math.sin(dLon / 2);
        final double c = 2 * Math.atan2(Math.sqrt(a), Math.sqrt(1 - a));
        return getMlOrKm(R * c);
    }

    private String getMlOrKm(double d) {
        String kil = act.getString(R.string.kilometer);
        String met = act.getString(R.string.meter);
        String toClose = act.getString(R.string.distanceToClose);

        if (d < 1) {
            int distance = (int) (d * 1000);
            int CLOSE_DISTANCE = 5;
            if (distance < CLOSE_DISTANCE) {
                if (arrowImg != null) {
                    arrowImg.setVisibility(View.GONE);
                }
                return toClose;
            }
            return distance + " " + met;
        } else {
            return ((int) (d)) + " " + kil; //in km
        }
    }

    /**
     * Simple conversion from degree to radian
     *
     * @author Jordan Junior
     * @version 1.0
     */
    private double deg2rad(double deg) {
        return deg * (Math.PI / 180);
    }

    /**
     * Get the angle between the 2 points using pitagoras
     *
     * @return the angle between the 2 points
     * @author Jordan Junior
     * @version 1.0
     */
    private float getAngleBetween2Points(LatLng p1, LatLng p2) {
        double deltaY = p2.latitude - p1.latitude;
        double deltaX = p2.longitude - p1.longitude;
        double result = (Math.atan2(deltaY, deltaX)) * (180 / Math.PI);
        if (result < 0) {
            return (float) (180 + (180 + result));
        }
        return (float) result;
    }

    /**
     * Listener for the Location This will update the GPS coordinates of the user
     *
     * @author Jordan Junior
     * @version 1.0
     */
    private class JWearLocationListener extends AsyncTask<Void, LatLng, Void> implements GoogleApiClient.ConnectionCallbacks,
            GoogleApiClient.OnConnectionFailedListener, DataApi.DataListener, MessageApi.MessageListener,
            NodeApi.NodeListener {

        private boolean isLocalRunning;

        private LatLng mLocalLatLng;

        public JWearLocationListener(Activity act) {
            mGoogleApiClient = new GoogleApiClient.Builder(act)
                    .addApi(Wearable.API)
                    .addConnectionCallbacks(this)
                    .addOnConnectionFailedListener(this)
                    .build();
            mGoogleApiClient.connect();
        }

        /**
         * Stop using GPS listener Calling this function will stop using GPS listener in your wear
         */
        public void stopUsingGPS() {
            if (!isLocalRunning)
                return;

            Wearable.DataApi.removeListener(mGoogleApiClient, this);
            Wearable.MessageApi.removeListener(mGoogleApiClient, this);
            Wearable.NodeApi.removeListener(mGoogleApiClient, this);
            mGoogleApiClient.disconnect();

            isLocalRunning = false;
        }

        /**
         * Start using from GPS mobile, calling this function will start the GPS listener from the handheld
         */
        public void startUsingGPS() {
            if (isLocalRunning) {
                stopUsingGPS();
                return;
            }

            isLocalRunning = true;
            execute();
        }

        @Override
        protected synchronized Void doInBackground(Void... params) {
            while (isLocalRunning) {
                try {
                    wait(); //will stop until a new position from mobile
                } catch (InterruptedException returnExecution) {
                    if (mLocalLatLng.latitude != destinationLocation.latitude || //new point
                            mLocalLatLng.longitude != destinationLocation.longitude)
                        publishProgress(mLocalLatLng);
                }
            }
            return null;
        }

        @Override
        protected void onProgressUpdate(LatLng... loc) {
            super.onProgressUpdate(loc);
            Log.v("PhoneLocationListener", "Updating user position: " + loc[0].latitude + " " + loc[0].longitude);
            userLocation = loc[0];

            textInfo.setText(getDistanceBetween2Points(userLocation, destinationLocation));
        }

        @Override
        protected void onPostExecute(Void aVoid) {
            super.onPostExecute(aVoid);
            stopUsingGPS();
        }

        @Override
        public void onConnected(Bundle bundle) {
            Wearable.DataApi.addListener(mGoogleApiClient, this);
            Wearable.MessageApi.addListener(mGoogleApiClient, this);
            Wearable.NodeApi.addListener(mGoogleApiClient, this);
        }

        @Override
        public void onConnectionSuspended(int i) {

        }

        @Override
        public void onDataChanged(DataEventBuffer dataEvents) {
            Log.v("PhoneLocationListener", "Data changed");
            final List<DataEvent> events = FreezableUtils.freezeIterable(dataEvents);
            dataEvents.close();
            for (DataEvent event : events) {
                String path = event.getDataItem().getUri().getPath();
                if (GPSPATH.equals(path)) {
                    Log.v("PhoneLocationListener", "New Position");
                }
            }
        }

        @Override
        public void onMessageReceived(MessageEvent messageEvent) {
            Log.v("PhoneLocationListener", "New received position");
            if (messageEvent.getPath().equals(GPSPATH))
                updateLocation(toDoubleArray(messageEvent.getData()));
            if(messageEvent.getPath().equals("/stop_sending_position")) {
                Log.v("ARAUJOJORDA","Stop sending position signal received");
                isRunning = false;
                stop();
            }
        }

        private synchronized void updateLocation(double[] doubles) {
            Log.v("ARAUJOJORDAN","Ponto recebido: "+doubles[0]+" "+doubles[1]);

            if (mLocalLatLng == null)
                this.mLocalLatLng = new LatLng(doubles[0], doubles[1]);
            else {
                mLocalLatLng.latitude = doubles[0];
                mLocalLatLng.longitude = doubles[1];
            }

            userLocation = mLocalLatLng;
            if (mLocalLatLng.latitude != destinationLocation.latitude || //new point
                    mLocalLatLng.longitude != destinationLocation.longitude)
                publishProgress(mLocalLatLng);
        }

        @Override
        public void onPeerConnected(Node node) {

        }

        @Override
        public void onPeerDisconnected(Node node) {

        }

        @Override
        public void onConnectionFailed(ConnectionResult connectionResult) {

        }

        private double[] toDoubleArray(byte[] byteArray) {
            int times = Double.SIZE / Byte.SIZE;
            double[] doubles = new double[byteArray.length / times];
            for (int i = 0; i < doubles.length; i++) {
                doubles[i] = ByteBuffer.wrap(byteArray, i * times, times).getDouble();
            }
            return doubles;
        }

    }

    /**
     * Listener for the SensorEvent This will update the direction of the user
     *
     * @author Jordan Junior
     * @version 1.0
     */
    private class JSensorEventListener implements SensorEventListener {

        private float[] mGravity;
        private float[] mGeomagnetic;
        private float azimut;

        private boolean isLocalRunning;

        private SensorManager mSensorManager;
        private Sensor mSensor, aSensor;

        public JSensorEventListener() {
            mSensorManager = (SensorManager) act.getSystemService(Context.SENSOR_SERVICE);
            mSensor = mSensorManager.getDefaultSensor(Sensor.TYPE_MAGNETIC_FIELD);
            aSensor = mSensorManager.getDefaultSensor(Sensor.TYPE_ACCELEROMETER);
            isLocalRunning = false;
        }

        public void onAccuracyChanged(Sensor sensor, int accuracy) {
        }

        public void onSensorChanged(SensorEvent event) {
            if (event.sensor.getType() == Sensor.TYPE_ACCELEROMETER) {
                mGravity = event.values;
            }
            if (event.sensor.getType() == Sensor.TYPE_MAGNETIC_FIELD) {
                mGeomagnetic = event.values;
            }

            if (mGravity != null && mGeomagnetic != null) {
                float R[] = new float[9];
                float I[] = new float[9];

                if (SensorManager.getRotationMatrix(R, I, mGravity, mGeomagnetic)) {

                    float orientation[] = new float[3];
                    SensorManager.getOrientation(R, orientation);
                    azimut = orientation[0];
                    float newNorth = (float) (-azimut * 360 / (2 * Math.PI));
                    float northRotation = newNorth + 30;
                    if (arrowImg != null) {
                        arrowImg.setRotation(northRotation - getAngleBetween2Points(userLocation,
                                destinationLocation
                        ));
                    }
                }
            }
        }

        public void stopUsingGiro() {
            if (!isLocalRunning)
                return;

            mSensorManager.unregisterListener(this);
            isLocalRunning = false;
        }

        public void startUsingGiro() {
            if (isLocalRunning)
                stopUsingGiro();

            mSensorManager.registerListener(this, mSensor, SensorManager.SENSOR_DELAY_UI);
            mSensorManager.registerListener(this, aSensor, SensorManager.SENSOR_DELAY_UI);
            isLocalRunning = true;

        }
    }
}

redpajama_set_name: RedPajamaGithub


Small sterling silver earring studs with handwheel image, the silver is solid 925.
Tiny and special silver earring posts with guitar.
Each earring was handmade by myself from silver and was oxidized for completed look.
No matter where you go, it's important that you feel inside.
You can always "wear" your mood or tell a story through jewelry that is on you.
The jewelry has not only an aesthetic role, but also shows to your surroundings your feelings and views.
Therefore, we have developed a collection of interesting earrings that can "speak".
We call them "spot of mood".
🎁 It is always a special and a meaningful gift for someone you love and understand.
💝 This listing is for pair of studs with handwheel image. Great gift for ship captain.
🌼 Type of earrings: studs, posts.
🌼 The shape is: round.
🌼 The studs are made from solid sterling silver 925 (NOT silver plated).
🌼 The studs are oxidized and polished.
❣If you would like to purchase one stud or two different studs, please contact us by message here.
❣If you have an idea for custom studs for you then you can also contact us anytime.
These earrings are my favorite!
Just a wonderful and customized necklace ! Thank you so much Dima for your patience, your talent, your communication and your kindness ! I recommend VakadiJewelry to everyone ! Also thank you so much for the earrings as a gift ! I'm so touched and glad.
→ We accept PayPal or Credit Cards via PayPal.
• Your items will be shipped only after the payment is cleared.
If you are not satisfied with your items / service for any reason, please contact us with the problem before leaving a feedback.
Friendly customer service is our first priority and we'll do our best to solve the problem in reasonable for you way.
• All packages are sent via international airmail from Israel.
• In some listings shipping is FREE for you :) Worldwide. Any countries.Pay attention!
• Delivery takes about 15 BusinessDays (sometimes up to 1 month) depending on your location.
Before Christmas it takes more time to receive the item!
• We send order to Etsy shipping address and not the PayPal one.
• You can change shipping address after purchase if your order has not been shipped already. Please, convo us with the correct address as soon as possible.


Maintaining your business accounts is going to be the most complex process in running a business or service company. However, with the help of properaccounts, it is simple to file taxes and there is no need to worry about the legal authorities involved in accounting your company financials details. The online world is changing the dimensions of small-scale business today because they are the only viable option available to the person who is running their business within certain limits. Therefore, when it becomes very hard to invest into their business you need to get the help of technology.
Internet communication is gaining a popularity in the recent days for its service in various domains and you can use the online space for variousapplications. Thanks to the technology that has made it possible for the person to manage all theirbusinessactivities with a help of a mobile or tablet. Therefore, you need not worry about your travel schedules because you can feel like office even during the vacation holidays. Therefore, it is good to choose a billing software that works well even in your tablet. You should reach billdu that is awesome on your tablet and has an array of user-friendly options to deliver you.
Many think that running a successful business meansproviding better quality in their products or services. However, in reality you need to understand yet another important factor called billing system. Because when you provide invoices to your client in time, you will be paid efficiently. This increases the profit of your business without any additional investment. However, people do not concentre more on these services instead they try to increase the other aspects of the business. Of course, it is good to carry out changes in various aspects of the business but not at the cost of missing an efficient billing system. When your billing is perfect then the cash flow in your firm will healthy because there is no need to face delayed payments. So let me explain the importance of an intelligent billing software that will help you and at times guide you to run the business activities smoothly.
With the help of billdu, you can create your own template and this customisation makes the businessperson feel more personal about their invoice. It is good to upload your own signature and the logo details of your firm in the invoice to make it more professional and don't worry this is available top you with billdu.
You can create estimates with precise figures and it is easy to manage the Performa invoices and your company's purchase orders.
In order to know about the financial status of your business there is no need to sit around a heap of files. This billdu will help you to analyse your financialstatus within an instant. Therefore, the reports will help you to find the direction in which your business is heading away.
The online invoice will also help you to include a pay button thus getting your money faster.


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Full PDF Book to print from for personal use.
FREE Promo Code to share with friends & online.
Access to the GOOD PUPPY® Leader of the Pack Page.
Membership to The GOOD News - For Leaders Only!
A special Thank You! from Roger.
To get physical products or marketing materials, write to Roger.
Do you belong to any parent's groups?
Would you like to share your links with us?
Something else. I will talk to Roger about it.
As a GOOD PUPPY® Leader of the Pack, you'll have access to the latest GOOD PUPPY marketing, to spread the word online and off! You can always start by following GOOD PUPPY on facebook, twitter, youtube, Pinterest or Instagram.


When we think of yoga, we often think of India. But the teachings of Hinduism and Buddhism, which first originated in India and on which traditional yoga practices are based, spread to Tibet thousands of years ago. They have influenced Tibetan thought and yoga practice for millennia. The spiritual and physical practices of Tibetan Yoga, like much knowledge about Tibet in general, remained relatively secret until recent years. Now, the secrets of Tibetan Yoga are becoming increasingly more available to Western practitioners.
The Five Tibetans are a series of five yoga exercises that are meant to be repeated in a flowing sequence for energizing body, mind, and spirit. Once mastered, each exercise in the sequence is repeated 21 times. (It is rumored that there is a "Sixth Tibetan"—sexual abstinence—but that may not be the exercise of choice for every reader!) The Five Tibetans were popularized in 1994 by a book by Christopher S. Kilham. They are based on a book written by Peter Kelder in 1939, The Five Rites of Rejuvenation, which presented a series of exercises taught to Kelder by a retired British army officer who claimed to have learned them from some Tibetan lamas in a Himalayan monastery. Some people believe his account is apocryphal. Whether authentically Tibetan or not, these exercises have proven very powerful for many men.
Christopher S. Kilham, The Five Tibetans: Five Dynamic Exercises for Health, Energy, and Personal Power (Inner Traditions, 1994).
There is a Website that presents an illustrated guide to the Five Tibetans. If you're interested in seeing the Five Tibetan exercises themselves, visit: www.alchemilla.com/martial/ 5rites.html.


text:
Voice Of Dora The Explorer Claims She Was Exploited
Filed to: Tv watchFiled to: Tv watch
Dora the explorer lawsuit
Caitlin Sanchez
Ohh, maann: Fourteen-year-old Caitlin Sanchez is suing Nickelodeon, MTV Networks and Viacom, alleging that she and her parents were"duped" into signing an "unconscionable" contract.
According to a report in the New York Daily News, the Sanchez family had 22 minutes to review the contract — without a lawyer present — and was told that if they didn't sign Nickelodeon would "pass on Caitlin for the part of Dora." Caitlin landed the job of Dora's voice in 2007, when she was 12, and was promised $5,115 per episode and compensation in residuals and merchandising.
"Defendants used Caitlin, unjustly enriching themselves of millions of dollars in profits from the series and branded products, which Caitlin preformed and promoted," the suit claims.
A spokesperson for Viacom says the lawsuit is "completely without merit." Boots the Monkey had no comment.
Caitlin Sanchez, Voice Of Nickelodeon Hit 'Dora The Explorer,' Claims She Was Exploited By Producers [NYDN]

redpajama_set_name: RedPajamaCommonCrawl


text:
Q: delta hyperbolicity of a product of poincare balls? I know how to compute the $\delta$-hyperbolicity of a $2D$ poincaré disk of radius 1, but I was wondering how to generalize such computations to:

*

*Higher dimensions

*Poincaré disk with radius $r$ and conformal factor $\lambda^r_x=1/(1-\Vert x\Vert^2/r^2)$

*A cartesian product of several poincaré disks/balls
The third point is the most important.
Intuitively, I think 1) $\delta$ should be independent of the dimension, 2)  increasing the radius $r$ should increase $\delta$ because it makes the space look more Euclidean, and 3) I have no idea.

redpajama_set_name: RedPajamaStackExchange


We are all made unique and so too are our teeth in shape and shade. When whitening teeth and sculpting dental restorations clinicians use dental shade guides to ensure a perfect choice of colour for the patient.
Tooth shade is important for individual presentation and first impressions because our teeth are visible when we smile. White polished teeth look fresh and clean, while stained and discoloured teeth can appear unsightly. Dentists strive to provide patients with dentistry options to improve their health and smiles.
Tooth shade guides have evolved since the early 1980s. Presently, the BL1 and BL2 shades for porcelain veneers appear more popular than earlier B1 shades, particularly with the introduction of modern CEREC technologies.
The colour of people's teeth results from genetic make-up, the environment and lifestyle. This is why dentists use tooth shade reference tools for teeth whitening and cosmetic dental restorations, such as dental crowns, bridges and veneers. Patients select preferred teeth whitening results from the Vita Shade Guide and dentists can show patients before and after images of what they may expect in tooth shade change.
Individuals may have one or more of these tooth shades present or can fall within a particular tooth range. For example, tones within the A shade may include A1, A2, A3, and A4. The guide includes transition shades for easy identification of tooth colour tone that matches individual tooth shades. Identifying the tooth shade from the Vita Shade Guide helps individuals choose the teeth whitening shade they desire.
When matching tooth colour for teeth whitening, dentists compare shades from lightest to darkest and they may alter the order for the purpose of teeth restorations. The beauty is that teeth whitening results can be monitored and evaluated according to this tooth shade reference tool, allowing for further whitening to achieve the desired shade.
Internationally, dentists use the Vita Classical tooth shade guide as a reference for identifying original tooth shade and progressive tooth shade as whitening results take effect. The guide is often included in home teeth whitening kits and those provided under dentist supervision.
For varying reasons people may have had teeth restorations; to restore damaged teeth, dental veneers for white straight teeth and crowns or bridges to replace missing teeth. These restorations appear in contrasting shades to existing tooth colour and individuals request whiter teeth shades that communicate youth and vitality.
To meet this demand dentists have transitioned bleaching shades to BL categories for use as a measure of teeth whiteness. Shades BL1, BL2, BL3 and BL4 are now commonly referred to within dentistry to identify whiter teeth shades.
Individuals differ in their original tooth shades and in teeth whitening shades of preference. While some are happy to experience gradual teeth whitening through use of home whitening kits, whitening toothpastes and whitening gels, others prefer in-clinic power teeth whitening with light activation for immediate teeth whitening results.
Although the Vita B1 shade is guaranteed teeth whitening procedures, products and dental conditions differ and impact teeth whitening outcomes. Individuals choose teeth whitening shades to brighten their smiles and enhance attractiveness.
A decision faced by many individuals concerned about their tooth colour and appearance is whether or not to have only the teeth whitened that are located within the smile zone, or if all teeth should match their chosen tooth shade.
Dentists provide individuals with before and after digital representations of what they can expect from teeth whitening and dental restorations. Some individuals opt to only have matched teeth whitening for teeth located in the smile zone, while others may feel bothered by the difference and want to have more of a match.
The type of dental restoration can differ and individuals may want their natural teeth to match their replaced teeth or veneers. Clinicians provide individuals with options so they can best meet their needs.
Non-matching tooth tone may distract when engaging with others and become a focal point. By having teeth whitened to match tooth colour, the distraction is removed and individuals feel greater confidence.
The choice in the amount of teeth to whiten or sculpt with veneers may depend on affordability. Costs for veneers and porcelain crowns increase with the number of teeth included in treatment. Therefore, some individuals opt only to have veneers or crowns for teeth within their smile zone. Others may opt for dental financing to have more teeth included.
The same applies to dental crowns made of porcelain. While certain people choose to only have their upper teeth restored, others feel better about having teeth on both the upper and lower arch restored.


text:
Chrismukkah & Festivus
Traditions & Vounteering
A Kosher Christmas
'Tis the Season to be Jewish
From Gefilte Fish to Chow Mein …
Reaching back to my childhood memories, I have a distinct recollection of my Hungarian grandmother's cooking. The daughter of a pastry chef, she was a talented cook and an amazing baker. I remember homemade gefilte fish, babka, and steaming bowls of chicken soup in which matzoh balls, kreplach and farfal were all floating. I also remember chicken chow mein.
In retrospect, chow mein was not really consistent with the rest of her culinary repertoire. I clearly remember the stewed chicken, onions, celery, and green pepper. I also remember the sliced water chestnuts and toasted noodles. (In those days, we didn't call it pasta!) Anyway, it did not occur to me until much later in life that chow mein was not what my Christian friends were eating at their grandmothers' tables. So what of it? Given the long-rooted and clearly demonstrated Jewish affinity for Chinese food, why would it be surprising that Chinese dishes, albeit thoroughly Americanized ones, would turn up in my Hungarian grandmother's Jewish kitchen?
I am still trying to verify whether my grandmother had any cookbooks or recipe clippings (she may have had "a few"). So, in absence of clear evidence, I have conducted a bit of research. It was the Oxford Encyclopedia of Food and Drink in America (second ed.) that pointed the way to The Settlement Cookbook, a tome with decidedly Jewish roots. According to Tablet Magazine's Leah Koenig, the Settlement Cookbook was "the brainchild of a turn-of-the-century Jewish reformer and philanthropist named Lizzie Black Kander." In her seminal article about early Jewish cookbooks entitled "Kitchen Judaism," preeminent food historian and scholar, Professor Barbara Kirshenblatt-Gimblett calls Kander "the force behind the book." The same late 19th and early 20th centuries waves of Jewish immigration that have been well-documented in the Lower East Side of New York City also played out in other cities, albiet to a lesser extent. These cities included Milwaukee, where Kander lived. Kander's origins were in part German-Jewish. When successive waves of Jewish immigrants arrived in Milwaukee, Kander took steps to help them to settle in and to Americanize. Koenig writes: "Kander's most influential project was a set of cooking classes she developed for new immigrants held at a local settlement house. During the series, students learned how to prepare American staples like pot roast, potato salad, and vanilla ice cream. In addition to culinary instruction, the lessons covered basic nutrition and tips for running a clean and efficient household."
In 1901, Kandor's accomplished an extraordinary feat, the publishing of a comprehensive resource known as The Settlement Cookbook. According to Kirshenblatt-Gimblett, over many decades and new editions, the original 200-page digest was filled with an array of recipes deriving from: Kander's own kitchen; the classes; the German-Jewish matrons associated with the project; friends; and, prominent chefs. Over time, The Settlement Cookbook transmogrified into a 560+ page tome. And, as its girth expanded, so did its reach. According to Kirshenblatt-Gimblett, the earlier editions contained trayf recipes "in the characteristic way" such as: "broiled live lobster, frog legs à la Newburg, shrimp à la Creole, fried oysters, creamed crab meat, and crawfish butter" and for non-kosher hindquarters of beef; however, pork products were for the most part absent. [Later editions notably include pork products.] Kander, like many of her German-Jewish contemporaries, was not traditionally observant–a fact that created a cultural divide between them and the "new" East European immigrants. The cookbook traversed that cultural divide. According to Kirshenblatt-Gimblett, it was the wide-ranging recipes from the German-Jewish and European culinary traditions that extended the appeal of this book beyond the local Jewish community to, at first, the German community of Milwaukee and later to a national audience. Lastly, Koenig notes that The Settlement Cookbook, in its 41st printing, is one of the most highly successful cookbooks of all time.
So it was to a somewhat early edition of this resource that I turned to with respect to Chow Mein. [I was able to access an on-line copy of the tenth edition, published in 1920.] Not only did I find a recipe for chow mein, but also two different chop suey recipes. Interestingly, each of these recipes requires the addition of pork (something my grandmother would never have used).
Whether or not my grandmother had a copy, or whether she received the recipe from someone else, or whether she made it up on her own, in twentieth century America, chow mein apparently was as Jewish as gefilte fish!
See: Barbara Kirshenblatt-Gimblett, "Kitchen Judaism," https://www.nyu.edu/classes/bkg/web/kitchenjudaism.pdf.
See: Leah Koenig, https://www.tabletmag.com/jewish-life-and-religion/199721/settlement-cook-book
For a discussion on the mythical origins of chop suey, see: https://www.foodandwine.com/blogs/2014/8/29/the-many-origin-stories-of-chop-suey
For an on-line edition of The Settlement Cookbook, see: https://books.google.com/books/about/The_Settlement_Cook_Book.html?id=gNYqAAAAYAAJ&printsec=frontcover&source=kp_read_button#v=onepage&q&f=false
To see what we are doing, see: https://www.vox.com/the-goods/2018/12/21/18151903/history-jews-chinese-food-christmas-kosher-american
Lastly, for our comprehensive resource on American Jews and Christmas, see: A Kosher Christmas: 'Tis the Season to be Jewish by Joshua Eli Plaut, Ph.D. (which is available on amazon.com at https://www.amazon.com/s/ref=nb_sb_noss_2?url=search-alias%3Daps&field-keywords=a+kosher+christmas), and, of course, this blog!
Categories: History, Jews and Chinese Food, Uncategorized Tags: Jewish Chow Mein, Jews and chow mein, origin of chop suey, origin of chow mein, The Settlement Cookbook
Jewish Santas: A Mixed Bag…
Perhaps the most interesting and ironic form of Jewish volunteerism during Christmastime is the phenomenon of the Jewish Santa Claus–Jews who don Santa outfits to play the role of Santa at retail businesses, hospitals, shelters, and private homes. Examples are myriad as illustrated by comedian Alan King, who often told about his encounter with a Yiddish-speaking Santa Claus at the corner of 57th Street in Manhattan. The Jewish immigrant from Ukraine justifies to Alan King his "ho-ho-ho" getup by quipping in Yiddish: "Men makht a lebn"—a man has to make a living!
A pay check, however, is not the main reason Jews volunteer to dress up as Santa. Jews who act out the part of Santa do so for altruistic reasons, some for evoking pleasure and others because Christmas was part of their holiday celebration growing up. Still others, like the one in Alan King's bit, may do so for commercial gain. No matter the reason or combination of reasons, certain Jewish Santas stand out from the so-called mainstream. Ben Sales of the JTA (Jewish Telegraphic Agency) recently reported about Rick Rosenthal, an Orthodox Jew from Atlanta whose full-time profession is to be Santa: "If you look at the world as children do, that's a better feeling. I'm a better person and a better Jew because I'm Santa." Rosenthal, according to Sales, has expanded upon his Santa profession. He and his wife run a Santa school, Northern Lights Santa Academy, that "hosts three-day weekend seminars on how to be Santa. The school covers everything from fashioning a good costume to making sure you have legal and insurance protection in place. But the seminars also promise fun times, like a Christmas movie screening and a photo op with a live reindeer. The couple also runs the National Santa Agency, which books a network of 100 Santas, Mrs. Clauses and elves for private parties and events." And, as Sales reports, Rosenthal is a "member of the International Brotherhood of Real Bearded Santas."
See: https://www.jta.org/2018/12/10/culture/this-santa-claus-is-an-orthodox-jew
For another current example of a Jewish Santa, see: http://jewishjournal.org/wp-content/uploads/2018/12/2018_12.20_JewishJournal.pdf
For more on this topic, See AKosherChristmas blog posting "Where Can I Get a Santa Suit?" dated December 2, 2102, and also the preeminent resource on American Jews and Christmas: A Kosher Christmas: 'Tis the Season to be Jewish by Joshua Eli Plaut, Ph.D. (which is available on amazon.com at https://www.amazon.com/s/ref=nb_sb_noss_2?url=search-alias%3Daps&field-keywords=a+kosher+christmas).
Categories: Christmas, History, Uncategorized Tags: Jewish Santa
It's That Time of Year Again!
Here we go again! It's not even Halloween and a gauntlet has been thrown down. The underpinning is the greeting "Merry Christmas." A bit early for this, one might think.
The notion of a War on Christmas has therefore been politicized beyond all previous boundaries. In this particular year, the issue has gained national prominence bandied about during both the run-up to the presidential election of last year and now as a hallmark to a divisive political agenda. Poisoned rhetoric has distorted and amplified holiday greetings and decorations into acrimonious and divisive political statements. The all-inclusive phrase "Happy Holidays" has been transmuted into an insult to Christianity.
So, let's take a look at this issue from an historical perspective.
For many years, debates centered on the what has been termed the "Christmas Wars" have taken place somewhat obscurely on socially, politically and religiously conservative talk radio and cable programs. Regardless of which strategies Jews in America have employed to face Christmas, most Americans remained largely unaware of the internal December debates taking place within Jewish communities throughout the United States. However, the cumulative effect of questioning the role of Christmas in America by Jews for over one hundred years increasingly helped the population at large to understand that not everyone celebrates Christmas. As minority groups immigrated in increasingly larger numbers to the United States and brought with them various religious traditions, Americans in leadership positions within local municipalities, school districts and public schools became more sensitive to those who felt excluded from Christmas festivities. Municipalities and public schools, in becoming more aware of diversity, neutralized the holiday celebration so as not to offend Americans with differing religious traditions. By the early twenty-first century, instead of wishing one another a "Merry Christmas," for example, Americans began to wish each other "Happy Holidays." School programs and concerts began to be referred to as winter celebrations rather than Christmas festivals. Office parties took on the moniker of holiday party rather than Christmas party.
By the second decade of the twenty-first century, despite vocal assertions by certain conservative religious and political groups that America should be considered a Christian nation, most American citizens had come to accept the reality that Christmas was not the only December holiday that should be accorded national recognition. With this realization came an acknowledgment that certain accommodations would have to be made to allow other religious symbols to join those of Christmas in the public domain, particularly when those symbols also reinforced American values. Seventy-five years ago, it was songwriter Irving Berlin who taught the American people, through the ever popular song White Christmas, that the country's goal in celebrating Christmas was not to practice religion but to employ its symbols to promote American ideals of home, family, freedom, and patriotism. Certainly, both Christmas and Hanukah now accomplish this goal for many Americans.
As Michael Che succinctly rejoined on the "Weekend Update" on Saturday Night Live (aired on October 14, 2017): "When we say 'Happy Holidays' we're not attacking Christmas, we're saying 'All Holidays Matter.' "
Categories: Christmas, History Tags: Happy Holidays, War on Christmas
The Christmas Mitzvah: 'Tis The Season To Be Giving!
Charity is integral to the Christmas holiday season. For more than 150 years, Americans have attached special significance to giving charity and volunteering on Christmas as ways to fulfill the holiday's spiritual mission. The act of charity mutually binds the benefactor and the recipient through civic and religious obligation. Charitable organizations and agencies call upon citizens to open their hearts and their check-books to help the disadvantaged during this period.
Christmastime charity in the United States can be linked to two seminal events: the publication by Charles Dickens of his composition A Christmas Carol in 1843, which heightened readers' awareness to the importance of being beneficent on Christmas; and, New York intellectual and journalist Margaret Fuller's highly publicized Christmas Day visit to the New York Asylum for the Deaf and Dumb in 1844, which turned charitable giving to children into a civic ritual.
Charity among Jews in the United States through the early 1800s was localized in synagogues, organized for the purpose of taking care of newly arriving Sephardi Jews. As a result of the large-scale German Jewish immigration beginning in 1820, philanthropic organizations were formed to assist landsman—fellow countrymen—to establish societies based on town of origin. As the Jewish population grew, charities were filtered through institutional agencies that transcended regional interests. In 1819, Rebecca Gratz, the American-born descendant of German immigrants, established the Hebrew Female Benevolent Association of Philadelphia, the first independent Jewish charity in America. The association offered food, clothing, shelter, fuel, an employment agency, and traveler's aid to Jews in distress. Another compelling reason for assisting Jews from within the community emerged: during periods of anti-Semitism Jews found it uncomfortable to use non-Jewish charitable organizations because of the intensive proselytizing by agency staff.
By the end of the nineteenth century, the Jewish community was strong enough to consider joining in the charitable Christmas fever that swept America. Jews, who often sat on the sidelines while their many American neighbors celebrated their December holiday, saw in this outpouring of Christmas charity an opportunity to be part of a new American tradition. Perhaps the earliest written record of Jews performing charitable acts on Christmas Day in America dates to 1884, forty years after Margaret Fuller's Christmas Day visit to needy children. The Cincinnati Jewish newspaper, the American Israelite, acknowledged in its pages the public Jewish charitable efforts at Christmastime. It cited the example of Hy King, Jr., President of the Washington Hebrew Congregation, who sent a letter on December 22, 1884 to the organizer of a local Christmas collection along with a wagonload of presents:
Mrs. Perry, Dear Madam: As President of the Washington Hebrew Congregation, permit me to tender to you a donation of Christmas presents to gladden the hearts of the poor little ones. Your noble charitable work should appeal to all creeds. I shall only deem it a duty, but also a pleasure, to assist in all your charitable works."
In an 1885 article printed in The American Israelite, the author acknowledge that Jews had enthusiastically endorsed charitable giving to their non-Jewish neighbors: "It is the custom here, as in other cities to provide a hearty meal for all the poor children of the vicinity during the Christmas holiday…Many of our Hebrew families, recognizing that the movement was to make children happy, set aside all questions of faith and doctrine and contributed very liberally in money and material."
As early as one hundred twenty years ago, the American Jewish press recognized the correlation between poverty and charitable giving to the poor at Christmastime. A December 1900 article in the Jewish Daily Forward described the charitable giving that was characteristic of the general society at large during the holiday season with the following observation:
Capitalist newspapers boast that this Christmas capitalists have given more to charity than during any Christmas in previous years. This is true. The reason is that there have never been as many poor people asking for charity as there are this year. Many of the Christmas dinners for the poor were attended by thousands of people. The Salvation Army alone served 19,000 dinners on Christmas Day, beginning at 10:00 am. At no other time of the year can one see so clearly the masses of poor, the wholesale poverty, than on that day when the "redeemer of humankind" was born.
This awareness of poverty expressed in the pages of the Jewish Daily Forward was an experience that the poor European Jewish immigrants in New York knew about first-hand.
American Jewish Charitable efforts soon began to focus not just on monetary aid but on relieving fellow Americans from their work so that they could instead spend Christmas Day with family. On December 29, 1927, an editorial in the American Israelite reported on the feelings of reciprocity that pervaded between Americans who celebrated Christmas and the Jews working in the New York City Post Office. Jews agreed to substitute for their colleagues at work during Christmas, and non-Jews offered to work for Jewish employees on the Jewish high holidays. The same reciprocal relationship occurred in hospitals, the military and government agencies. The American Israelite of December 28, 1944 noted that "Jews ask extra duty so Christian buddies may observe Christmas."
During the 1960s and continuing until the present, this generosity of spirit intensified and extended to helping those outside of one's immediate work environment. Jews began to volunteer individually and communally in hospitals, soup kitchens, homeless shelters, senior citizen facilities and other charitable venues. The Christmas Mitzvah (coined in my book A Kosher Christmas: 'Tis the Season to Be Jewish), Jews engaging in charitable acts of volunteerism on Christmas, has become a widespread phenomenon throughout America. The Christmas Mitzvah is a distinctly Jewish response to Christmas–Jews in America volunteer and engage in charitable acts that enable their fellow Americans to celebrate Christmas.
Categories: Christmas, History, Traditions & Vounteering, Uncategorized Tags: A Christmas Carol, Charles Dickens, Christmas Mitzvah, Jewish volunteerism at Christmas, Jews volunteering at Christmas, Margaret Fuller, Rebecca Gratz
Kung Pao Kosher Comedy on Christmas: An American Jewish Tradition
Jews who eat at Chinese Restaurants on Christmas across the United States form a loosely extended yet temporal community that takes Jewish identity seriously. It didn't take long for one enterprising, forward –thinking and self-proclaimed Chinese food enthusiast to conceive of the idea of adding entertainment to the eating experience. Quite simply, it started as a joke. In October 1993, a stand-up comedian named Lisa Geduldig, who resides in San Francisco, California, was hired to perform at what she thought was a women's cabaret evening at a comedy club in South Hadley, Massachusetts. When she arrived at the venue, Lisa realized that she had, in fact, been hired to tell Jewish Jokes at the Peking Garden Club, a Chinese restaurant. On her website, Lisa Geduldig relates how she told an old summer camp friend about the irony of combining an evening of Jewish humor and Chinese food.
In San Francisco, a couple of months after this conversation, Lisa inaugurated the first Kung Pao Kosher Comedy as an evening of Jewish stand-up comedy in a Chinese restaurant on Christmas. When Lisa conceived of the event, she hoped to create a hermetic Jewish environment where guests could focus on Jewish tradition and identity and bypass Christmas. "Jewish people feel alienated that time of year and just like to have something to celebrate instead of hiding under the covers until the end of December…I mean you get very Christmas-ed to death from November 27 on…You just feel like a stranger in a strange land for the entire month of December."
Lisa's vision has proven highly successful. Since its inception, Kung Pao Kosher Comedy has increased every year, and now, after more than two decades, Jews consider it to be an annual Christmastime tradition. It is a seminal event in modern comedic performance focused on Christmas. At Kung Pao Kosher Comedy, which spans 6 performances over 3 days and attracts thousands of attendees, Jewish stand-up comedians, some hailing from the Borsht Belt, such as Shelly Berman, David Brenner, Henny Youngman, and Freddie Roman have all headlined, joking about Christmas and Hanukkah in ways that would have made their immigrant ancestors blush. Also represented is a younger generation of comedians who range in age from twenty to forty-five, such as Lisa Kron in 2003 and Jonathan Katz in 2009. Lisa Geduldig is aware that the world of comedy historically has been dominated by men. It is a badge of honor for her that new female comedians are making their mark and are present on the stage at Kung Pao Kosher Comedy.
Lampooning both Hanukkah and Christmas bypasses tension often experienced by Jews for being different and marginalized during the holiday season. Comedians raise awareness of the challenge of having to recognize Christmas as important to American society while at the same time desiring to escape its influence. At Kung Pao, humor is the chosen vehicle employed by a Jewish minority to confront a holiday season dominated by the Christian majority. Humor is a weapon comedians use to take cultural revenge on Christmas, thereby symbolically robbing the holiday of its ability to intimidate. One repeat patron, a 40-something doctor explained "I am an outsider. It is someone else's birthday party and I'm not invited. ..we all commiserated about living through and being an outsider for one month a year…I will attend Kung Pao show next year because I belong to the group…"
Kung Pao Kosher Comedy has become a model for other similar Christmas Eve Jewish comedy banquets and has set the trend for Jewish social gatherings across the country. Over the years, Jewish organizations and comedy clubs in American cities have copied Lisa Geduldig's event format by hosting a Christmas Eve dinner of Chinese food followed by Jewish a comedy show; however, none of them have the staying power of Kung Pao Kosher Comedy, an American tradition spanning twenty-three years!
Until recently those American who rejected Christmas, including Jews, were considered outsiders. By joining together on Christmas at entertainment venues across the United States to celebrate and proclaim Jewish identity, Jews achieve the special status of insider, representing those who seek alternative, acceptable means to celebrate the holiday season As one young Jewish woman observed while waiting to enter a Kung Pao Kosher Comedy performance, "I want to be with other Jews celebrating, doing something that's not Christmas, that's 'un-Christmas.' I want to be an insider, not an outsider. Being here at Kung Pao Kosher Comedy, I don't feel like an outsider."
Kung Pao Kosher Comedy, in its 23rd year, runs from December 24th – 26th and this year, features performances by: Wendy Liebman, Dana Eagle, Mike Fine, and Lisa Geduldig. http://www.KosherComedy.com
Examples of evenings across America this Christmas featuring Chinese food with a cultural performance include:
The Moo Shu Jew Show in Philadelphia, Pennsylvania
An evening of Chinese Food and Comedy at the dim sum emporium Hei Lei Moon in Boston, Massachusetts
Strip Dreidel, Chinese Food and Woody Allen Movie Night in San Francisco, California
An evening of laugh-out-loud comedy and tasty Chinese food, the Oshman Family JCC, Palo Alto, California
Kung Pao Shabbat, an evening of Chinese food and Klezmer music, Martha's Vineyard Hebrew
Categories: Christmas, History, Jews and Chinese Food Tags: Jewish Events and Christmas, Jewish Humor and Chinese Food, Jewish Humor on Christmas Eve, Jews and Chinese Food, Jews and Christmas, Kung Pao Kosher Comedy, Proclaiming Jewish Identity on Christmas, San Francisco Jewish Events and Christmas, San Francisco Jews
Christmas By Any Other Name…
In the nineteenth century Christmas Eve was a night of fear and isolation for many East European Jews. Interestingly, there are traditions surrounding the words invoked by European Jews to describe "Christmas." In his article entitled "Torah Study on Christmas Eve," scholar and theologian Marc Shapiro maintains that the word "Christmas" never appears in "all of rabbinic literature." Citing R. Eliezer of Metz , Shapiro concludes that the very mention of this idolatrous holiday whose name "expresses the idol's divinity and lordship" is halakhically forbidden. This seems to have sufficed for most Jews vis-à-vis mentioning the word "Christmas."
This explains why there was a body of Yiddish words denoting Christmas as spoken amongst the Jews of Eastern Europe which persisted until World War Two. Utilizing the results of a Columbia University survey conducted in the 1960's of more than five hundred Yiddish speakers, Jeffrey Shandler posits that Yiddish speakers throughout Europe in the late nineteenth century and through the mid-twentieth century considered the word Nittel to be a lomdish, a scholarly term for Christmas. Shandler cites twenty different names for Christmas used by Yiddish speakers while living in Europe. Two questions in that survey related to Christmas: (1) what was the Christmas holiday called, and (2) what did one do on that day? Nittel was the name for the holiday most often cited by the respondents. Many other names invoked by the local Jews were tied to a particular European geographic region and were often a variation of the common local name for the holiday (e.g., Jews in Alsace, Galicia and Western Poland used VayNahkht, a name parodying the German WeiNahkhten). Certain names were descriptive in character. The Jews in southern and central Europe called Christmas Eve GoyimNahkht (Gentiles' night), ToleNahkht (night of the crucified one) and YoyzlsNahkht (Jesus night).
Certain of the names invented by European Jews to refer to Christmas transcend being merely descriptive in character and actually denote the feelings of fear and dread Jews harbored about Christmas Eve. In Galicia and Ukraine, Christmas was referred to as Finstere Nahkht (dark night), Moyredike Nahkht (fearful night), and Blinde Nahkht (blind night). Moyredike Nahkht directly alludes to being fearful of persecution on Christmas Eve. Fear influenced behavior. The name, Blinde Nahkht denotes a night in which the light of Torah study is curtailed. Finstere Nahkht signifies the darkness maintained in Jewish homes during Christmas Eve. According to Shandler, the names epitomize the essence of the East European Jewish response to Christmas. Fear was apparent but not the only sentiment expressed. Terms such as beyz geboyrenish (evil birthing), Yoyzlsnahkht (Jesus night) and Veynahkht (woe-night) verbally scoff at the very source of the fear while simultaneously acknowledging its existence. Though not as widespread today, the practice of calling Christmas by the name Nittel has persisted in certain Yiddish speaking Hasidic and orthodox communities in the United States, especially in New York communities in Brooklyn, Muncie and Kiryat Joel. For example, amongst the Satmar Hasidic community, one term used for Christmas is Bitel Nahkht (a verbal parody of Bitul Torah, an expression referring to the suspension of Torah learning on Christmas Eve).
Categories: Christmas, History Tags: Jews and Christmas, Nittel, Nittel Nahkht
Meet You At the Movies on Christmas Eve: The Origin of a Jewish Tradition
Jews in America, particularly during the late twentieth century and the beginning of the twenty-first century, employed a multitude of strategies to face the particular challenges of being outsiders to Christmas and to overcome feelings of exclusion and isolation. These strategies include attending events that concentrate on bringing family and friends together in temporary and public settings, thereby providing not only a safe haven but also opportunities to positively identify as Jews and as Americans. Going to the movies certainly falls within this category. However, rather than being a modern cultural innovation, the concept of Jews going to the movies on Christmas Eve and Christmas day is steeped in long-standing tradition.
During the early decades of the twentieth century, even though most commercial establishments were closed on Christmas, immigrant Jews frequented entertainment venues that catered to Americans who did not celebrate Christmas. Jews residing in New York City were fortunate in being surrounded by a world of entertainment consisting of Yiddish theater, movies, arcades, dance halls, cafes and vaudeville houses to which, in fact, Jews contributed as store owners, actors, movie theater proprietors, and audiences. The fact that Jews lived in crowded conditions in the Lower East Side meant that entertainment centers catered to a built-in constituency that clamored for diversion from their long and difficult living and working conditions. Jews on the Lower East Side of Manhattan became avid purveyors and consumers of commercial leisure. Eastern European Jews, who spoke Yiddish, enjoyed attending performances of the Yiddish theater, which stayed open on Christmas. As early as 1917, theater advertisements for plays being performed on Christmas Day appeared in the Yiddish press; some plays actually opened on Christmas.
According to Jewish film scholar Judith Thissen, who has extensively researched Jewish patronage of the movies on the Lower East Side of Manhattan, a film that generated significant controversy at that time was entitled "The Jew's Christmas." The narrative involves a rabbi who sells his copy of the Torah to buy a Christmas tree for a poor little girl. It is ultimately revealed that this little girl is the Rabbi's granddaughter and the film ends happily with the family reunited around the Christmas tree. According to Thissen, Moving Picture World documented that a large delegation of rabbis witnessed the projection of the film and was satisfied with the story and its treatment of Jewish ceremony and custom. The rabbis did, however, look with disfavor on the title of the film. Thissen then asserts that the film was viewed with less tolerance by Tageblatt finding the last scenes particularly offensive.
On a broader scale, the Lower East Side saw the expansion of the nickelodeon, a moving picture of short-duration accompanied by illustrated songs. The price of admittance was a nickel. This medium was very popular among Jewish residents; nickelodeon shows ran in a continuous loop from morning until evening. People went from one theater to the next: "It is heaven and earth and moving pictures," reported the Forward in May 1908. There were more nickelodeons situated in the Lower East Side than anywhere else in New York City. Andrew Heinze notes that nineteen nickel theaters were scattered along the Second and Third Avenue streetcar lines of the East Side. By 1908, forty-two were located in or adjacent to the Lower East Side and ten were in the uptown area branded as Jewish Harlem. Adolph Zukor was the first nickel theater entrepreneur in Manhattan who opened in 1904 a modest theater above his penny arcade that was accessible through a glass staircase beneath which water cascaded over lights of changing hue. On Jewish holidays, the nickelodeons and Yiddish theaters attracted big crowds.
The high attendance levels of Jewish audiences in movie theaters did not go unnoticed. Christian authorities apparently were distressed by the fact that Jews went to the movies on Christmas Eve in New York. Resultantly, Mayor George B. McClellan, Jr. ordered the closing of all New York City nickelodeons on December 24, 1908, believing that the new medium degraded community morals. The National Board of Review of Motion Pictures was founded in 1909 to protest the Mayor's censorship. Its lobbying effort was successful in facilitating the opening of nickelodeons once again on Christmas.
Which brings us to today! According to one Long Island Native, now living in San Francisco, "there seems to be an unwritten law that Jews in New York have to go to a Chinese Restaurant and then a movie on Christmas Eve."
For an in-depth discussion of this phenomenon, see Chapter One of A Kosher Christmas: 'Tis the Season to Be Jewish (Rutgers University Press, 2012) entitled "Coming to the New World: Can The American Jew Keep Christmas?"
For an in-cinema experience: see Seth Rogan's recently released film: The Night Before.
For a listing of recommended movies, old and new, to view on Christmas Eve via NetFlix, see: http://www.buzzfeed.com/louispeitzman/jewish-movies-to-watch-on-christmas#.xgYymgxlP
Categories: Christmas, History, Uncategorized Tags: Jews and Christmas Eve, Jews Movies and Christmas Eve
I'm Dreaming of a YouTube Christmas: Parodies by Jewish Millennials
For almost 100 years in the realm of popular entertainment, Jewish Americans have responded to Christmas by creating short stories, movies, television characters, and popular songs in order to either enhance the secular observance of the holiday or, in the alternative, to downplay the significance of Christmas holiday by satirizing and neutralizing the religious nature of the holiday. These responses to Christmas grew out of two strong traditions: the Jewish Hanukkah music that was composed as the demand grew beginning in the early 1900s, which took a parodic twist in the late twentieth century, and the involvement of Jewish composers in the creation of Christmas music beginning in the 1940s, which eventually also gave license to parody. [See previous blog posting "What Is That Song Playing In My Ear? on December 5, 2013.]
Certain of these creative works, which drew upon sentimentality, focused upon the folk and ethnic elements of America's holidays and painted a sentimental portrait and reinforced shared American values of patriotism, generosity, peace and goodwill. Early examples in the world of song include Irving Berlin's "White Christmas," Johnny Marks's "Rudolph the Red Nosed Reindeer," and Mel Torme's "The Christmas Song," (otherwise known as "Chestnuts Roasting on an Open Fire"). A later example is Paul Simon's "Getting Ready for Christmas Day."
Others take the form of satire and parody which highlight and, in fact, exploit a shared marginality during the holiday season. An early example is S.J. Perlman's short story "Waiting for Santy" which appeared on December 26, 1936 in the New Yorker magazine. Later examples include Saturday Night Live's "Hanukkah Harry," the creation of a new holiday "Festivus" on Seinfeld, and a 2003 American comedy film written and directed by Jonathan Kesselman called The Hebrew Hammer.
In the spirit of the modern technological age, funny and subversive YouTube and video parodies, whether in song or in spoken word (often accompanied by video) with a distinctively Jewish piquancy grew out this parodic tradition. Here are a few:
Youtube: BuzzFeedViolet: Christmas explained by Jews
YouTube: BuzzFeedViolet: Jewish Christmas Vs Christmas – Debatable
YouTube: BuzzFeedViolet: Being A Jew on Christmas
BuzzFeed: 17 Struggles of Being A Jew on Christmas: Oy To The World
YouTube: All I want for Christmas is…Jews
YouTube: Saturday Night Live – Christmas For The Jews
YouTube: Kyle: I'm a Jew on Christmas (South Park)
If you have a favorite online holiday video parody, please let us know and we will post it on the blog. Happy viewing!
For an in-depth discussion of this phenomenon, see Chapter Four of A Kosher Christmas: 'Tis the Season to Be Jewish (Rutgers University Press, 2012) entitled "Twas the Night Before Hanukkah: Remaking Christmas Through Parody and Popular Culture."
Categories: Chrismukkah & Festivus, Christmas, History Tags: Being Jewish on Christmas, Christmas and Jews, Festivus, Hanukkah Harry, Jews and Christmas, The Hebrew Hammer
The Mensch Who Saved Christmas!
Perhaps the most interesting and ironic form of Jewish volunteerism during Christmas-time is the phenomenon of the Jewish Santa Claus. In a limited sense, this title is bestowed on Jewish volunteers who act generously, very much like Santa Claus would.
A celebrated case of acting like Santa Claus was the response of Aaron Feuerstein, the Jewish owner of the large textile factory Malden Mills in Methuen, Massachusetts. His factory burned to the ground in 1995, two weeks before Christmas. Aaron Feuerstein decided to continue to pay salaries to and health benefits for his twenty-five hundred employees until partial production resumed at the mill. He also gave them Christmas bonuses. When asked where he obtained strength and inspiration after the devastation, Feuerstein cited an ancient Jewish quotation that served as his motto: "When all is moral chaos, this is the time for you to be a mensch." For his exemplary efforts, Feuerstein was labeled by the news media as the "Mensch who saved Christmas" for his employees.
As was recently reported in Ha'aretz, the cost of reconstruction and later downturns in the economy twice forced Malden Mills into bankruptcy. The second filing resulted in a distress sale of the company, its renaming as "Polartec" and the outsourcing of production overseas. Feuerstein was later characterized as someone whose naïve sentimentality after the fire led to significant economic loss, including loss the his family business. A 2011 essay at the website ethix.org, published by Seattle Pacific University's Center for Integrity in Business and cited in Ha'aretz, suggests not blaming Feuerstein's mensch-like behavior for Malden's subsequent problems: "Yes, his decision to rebuild at a cost $150 million higher than the payout from his fire insurance definitely started Malden on the path to bankruptcy, but more significant were three unseasonably warm winters in the years following the reconstruction. And what American textile company hasn't faced difficult challenges in recent decades, starting with the relocation of much production offshore?" Ultimately, the Ha'aretz article concludes (again citing ethix.org) "[The] market situation, not his kind heart, is what ended Feuerstein's run as a textile industry leader."
Aaron Feuerstein is now 90 years old. In a recent Boston Globe article, Feuerstein said: "I go on living with gratitude and humility. I'm happy with my life. I do the best I can."
Kudos to Aaron Feuerstein!!!
see http://www.haaretz.com/israel-news/this-day-in-jewish-history/.premium-1.691072
Categories: Christmas, History, Uncategorized Tags: Aaron Feuerstein, Mensch and Christmas
We Eat Chinese Food on Christmas!
The tradition of Jews eating Chinese food on Christmas Eve is so pervasive that it has been the catalyst for many a Yuletide parody. Erev Christmas was written by veteran storyteller Bruce Marcus and Lori Factor (now Factor-Marcus) and originally published by The Boston Globe newspaper in 1993. (The version that appears below was slightly revised in September of 2011). These two Boston-area Jews chronicled their personal Christmas Eve quest for Chinese food with some measure of comic license, adding to the large canon of verse satirizing the well-known poem, "A Visit from St. Nicholas" by Clemente Clarke Moore.
Erev Christmas [Christmas Eve]
'Twas the night before Christmas, and we, being Jews,
my girlfriend and me – we had nothing to do.
The Gentiles were home, hanging stockings with care,
secure in their knowledge St. Nick would be there.
But for us, once the Chanukah candles burned down,
there was nothing but boredom all over town.
The malls and the theaters were all closed up tight;
there weren't any concerts to go to that night.
A dance would have saved us, some ballroom or swing,
but we combed through the papers; there wasn't a thing.
Outside the window sat two feet of snow;
with the wind-chill, they said, it was fifteen below.
And while all I could do was sit there and brood,
my gal saved the night and called out: "Chinese food!"
So we ran to the closet, grabbed hats, mitts, and boots –
to cover our heads, our hands and out foots.
We pulled on our jackets, all puffy with down,
and boarded the T, bound for Chinatown.
The train nearly empty, it rolled through the stops,
while visions of wantons danced through our kopfs.
We hopped off at Park Street; the Common was bright,
with fresh-fallen snow and the trees strung with lights,
then crept through "The Zone" with its bums and its thugs,
and entrepreneurs pushing ladies and drugs.
At last we reached Chinatown, rushed through the gate,
Past bakeries, markets, shops and cafes,
in search of a restaurant: "Which one? Let's decide!"
We chose "Hunan Chazer," and ventured inside.
Around us sat others, their platters piled high
with the finest of fine foods their money could buy:
There was roast duck and fried squid (sweet, sour and spiced),
dried beef and mixed veggies, lo mein and fried rice.
There was whole fish and moo shi and shrimp chow mee foon,
and General Gau's chicken and ma po tofu…
When at last we decided, and the waiter did call,
we said: "Skip the menu!" and ordered it all.
And when in due time the food was all made,
it came to the table in a sort of parade.
Before us sat dim sum, spare ribs and egg rolls,
and four different soups, in four great, huge bowls.
And chicken wings! Dumplings! And beef teriyakis!
And fried scallion pancakes—'cause they're kinda like latkes.
The courses kept coming, from spicy to mild,
and higher and higher toward the ceiling were piled.
And while this went on, we were aware
every diner around us had started to stare.
Their jaws hanging open, they looked on unblinking;
some dropped their teacups, some drooled without thinking.
So much piled up, one dish, then another,
my girlfriend and I couldn't see one another!
Now we sat there, we two, without proper utensils,
while they handed us something that looked like two pencils.
We poked and we jabbed till our fingers were sore,
and half of our dinner wound up on the floor.
We tried – How we tried! – but, sad truth to tell,
ten long minutes later and still hungry as heck,
we swallowed our pride, feeling vaguely like dorks,
and called to our waiter to bring us two forks.
Then we fressed and we feasted, we slurped and we munched;
we noshed and we supped, we breakfast and lunched.
We ate near to bursting and drank down our teas,
and barely had room for the fortune cookies.
But my fortune was perfect; it summed up the mood
when it said: "Pork is kosher, when it's in Chinese food."
And my girlfriend—well…she got a real winner;
Hers said: 'Your companion will pay for the dinner."
Our bellies were full and at last it was time
to travel back home and write down this rhyme
of our Chinatown trek (and to privately speak
about trying to refine our chopstick technique).
The MSG spun 'round and 'round in our heads,
and we tripped and we laughed, and gaily we said,
as we schlepped all our leftovers home through the night:
"Good yom tov to all—and to all a Good Night!
This parody lampoons several recurring themes pervasive in the Jewish affinity for Chinese food: the Jewish penchant for Chinese food on Christmas, the ineptness of eating with chopsticks, a lack of understanding of what foods are being referred to because of their Chinese names, and the passion with which they are eaten. Selecting "Hunan Chazer" as the restaurant of choice reflects the irony of Jews eating non-kosher food, called in Yiddish "chazer," or pig. The boisterousness of the evening is described by the food that kept coming ("The courses kept coming, from spicy to mild, and higher and higher toward the ceiling were piled"), which was contrasted with the boredom they experienced at home on Christmas Eve. The couple's euphoria is symbolized by the MSG that was present to heighten the couple's awareness: "The MSG spun round and round in our heads, and we tripped and we laughed …."
According to Bruce Marcus and Lori Factor-Marcus, "We began Erev Christmas on December 24, 1992 – one year to the day before it was published on the op-ed page of the Boston Globe – on the back of a placemat in a restaurant in Boston's Chinatown. In those days, the Boston Globe published Clement Clarke Moore's "A Visit from St. Nicholas" on the front page every December 24th. That poem was our inspiration; we decided to write a spoof that described how we spent our Christmas Eve…We took some flak for Erev Christmas. After it was published, a few people took us to task for representing non-traditional Jewish dietary habits. Most, however, seemed to take our doggerel in the playful spirit in which it was written. And lastly, when asked if this is a true story (and sometimes even when we are not asked), we explain to folks that we remember there being little or no snow on the ground on Christmas Eve, 1992, and we actually do know how to use chopsticks." The first performance of the poem by Marcus was at a Jewish Storyteller's Coalition. Marcus's performance of "Erev Christmas" has become part of the American Jewish folk tradition through it widespread dissemination by e-mail, print media and YouTube.
Other parodies, including some that have appeared on YouTube, mimic the function of Chinese restaurants to save Jews from being bored on Christmas. In 2006, Brandon Walker composed the enormously popular song "Chinese Food on Christmas," as reflected by the high number of visits to this YouTube video. In 2006 there were over 583,000 visits to the site while in 2007 there were three times as many and over 2,000 comments. By 2015, the song had 1,900,000 viewings. In the lyrics of his YouTube parody, Brandon wakes up on Christmas day and sees a Christmas tree barren of presents because Santa Claus was not going to appear in a Jewish house. Brandon sings, "What's a Jew to do on Christmas?" The answer is: "I eat Chinese on Christmas because there ain't much to do on Christmas." Once at the restaurant, he joins a band that turns this culinary experience into a Jewish celebration, complete with stereotypical Jewish music, a Jewish wedding dance (lifting the groom off the floor while seated in a chair), and the blowing of the shofar. The song's music and dance address the depth to which eating Chinese food has become integrated in the American Jewish psyche and how happy Jews are to be immersed in activities on Christmas Eve and Day.
See prior blog posting: "So What About Jews and Chinese Food?" (December 9, 2014)
Chapter 3 of A Kosher Christmas: 'Tis the Season To Be Jewish by Joshua Eli Plaut provides the definitive history of the origin of Jews eating Chinese Food and its evolution into a sacred secular Jewish ritual.
For a definitive list of Chinese restaurants in NYC catering to the busiest day of the year for Chinese food, see: A New Yorker's Guide to Chinese Food for Christmas (http://www.amny.com/eat-and-drink/chinese-food-for-christmas-in-new-york-city-1.9703839)
Categories: Christmas, History, Jews and Chinese Food, Traditions & Vounteering Tags: "Chinese Food on Christmas", Jews and Chinese Food
Thanksgivukkah


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Home Awards Kenda honored during 26th National Quality Awards in Taiwan, other updates around...
Kenda honored during 26th National Quality Awards in Taiwan, other updates around the automotive aftermarket
Tsai Ing-wen, left, President of the Taiwan, presents the National Quality Award to Jimmy Yang, Chairman and President of Kenda.
Kenda announced the company has received the "Best Practice Award" for manufacturing quality during the 26th National Quality Awards in Taiwan. This award recognizes businesses that demonstrate high-quality management and is the only award for business quality issued by the Executive Council in Taiwan.
Previous awards include: Taiwan Excellence, National Talent Development Awards, The National Brand Yushan Award.
The National Institute for Automotive Service Excellence (ASE) has named Matt Shepanek as its new vice president of credential testing programs and Rebecca Sutter as chief technology officer. In addition, ASE announced the retirement of longtime vice president of credential testing programs, Dave Milne, after a 26-year career at ASE. READ MORE
OTC released the 2495 Plastic Clip Popper, which works on all plastic fasteners and rivets to pry, grab, lift, squeeze, pull, collar and even cut – allowing technicians to operate seamlessly and efficiently service a multitude of vehicles.
Auto-Wares Group of Companies, headquartered in Grand Rapids,
Michigan has acquired Thirlby Automotive in Northern Michigan. While Auto-Wares Group of Companies operates its stores under the Auto Value and Bumper to Bumper Part Stores names, the Thirlby Automotive name will remain in the market it currently serves.
NTN, the parent company of BCA Bearings, announced the addition of 16 new product SKUs to the BCA aftermarket product line, including wheel hub assemblies and repair kits.
Spectra Premium Mobility Solutions has launched the new version of its electronic catalog.
OptiCat and JNPSoft are launching a new unified branding strategy in concert with the broader TecAlliance Group, that includes new logos and branding.
ZF Aftermarket has added to its TRW product lines, including 12 chassis components and 42 control arms.
ZF has acquired a 6 percent stake in StradVision, a South Korean pioneer in artificial intelligence-based vision processing technology for autonomous vehicles and ADAS systems.
Clearlake Capital-backed Wheel Pros announced it acquired TeraFlex.
Ford Motor Company will host its 2022 virtual annual meeting of shareholders at 8:30 a.m. EDT on May 12.
XPeng Inc. announced it delivered a total of 15,414 Smart EVs in March 2022, representing a 202 percent increase year-over-year and a 148 percent increase from the previous month. Total deliveries for the first quarter of 2022 reached 34,561 vehicles, a 159 percent increase year-over-year, the company reported.
Kenda Tire
National Quality Awards
Tsai Ing-wen
ZF Aftermarket
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FRASER INSTITUTE: Ottawa's tax hike on high-income earners will take in less revenue than expected—and eventually less than if it hadn't increased taxes at all
Ottawa's tax hike on high-income earners will take in less revenue than expected—and eventually less than if it hadn't increased taxes at all
TORONTO—The federal government's recent tax increase on top earners will not raise the level of revenues expected and will eventually reduce government revenue, finds a study released today by the Fraser Institute, an independent, non-partisan Canadian public policy think-tank.
"When governments raise tax rates with an eye on more revenue, taxpayers respond by working or investing less, or legally shifting income or expenses to reduce their taxes, which results in less additional revenue than governments expect," said Finn Poschmann, resident scholar at the Fraser Institute.
In Revenue Effects of Tax Rate Increases on High-income Earners, Ergete Ferede, study author and associate professor of economics at MacEwan University in Edmonton, spotlights the federal government's top personal income tax rate increase (from 29 per cent to 33 per cent), which took effect in 2016. He accounts for the fact that when income tax rates change, taxpayers respond.
According to study estimates, if there were no behavioural responses from taxpayers—in other words, taxpayers continue to behave as if there were no tax changes—the federal government would collect an additional $10 billion this year due to the tax increase. But after accounting for taxpayer responses, that number drops to $800 million—a difference of $9.2 billion.
More worryingly, by 2025, the author estimates that taxpayers' behavioural responses to the tax rate increase will outweigh any additional revenue collected, meaning Ottawa will actually collect less tax revenue than it would have had it not increased the tax rate.
"Tax rate hikes on high-income earners seem to be a popular policy choice for governments facing budget challenges, but this study casts doubt on the appropriateness of raising tax rates on high-income earners as a tool for gaining revenue," Ferede said.
Follow the Fraser Institute on Twitter | Like us on Facebook
The Fraser Institute is an independent Canadian public policy research and educational organization with offices in Vancouver, Calgary, Toronto, and Montreal and ties to a global network of think-tanks in 87 countries. Its mission is to improve the quality of life for Canadians, their families and future generations by studying, measuring and broadly communicating the effects of government policies, entrepreneurship and choice on their well-being. To protect the Institute's independence, it does not accept grants from governments or contracts for research. Visit www.fraserinstitute.org
WATCH! Alberta has earned right to be recognized for climate efforts: Greengate Power CEO
Trust in Government: Canadians wary of politicians and their intentions – Augus Reid Institute
Oil Shock Wasn't as Bad for Canada's Economy as Initially Feared
Crew Energy Inc. Announces First Quarter 2017 Financial and Operating Results, Updated Montney Resource Evaluation and Non-Core Asset Disposition – Part 1
SaskPower says likely no more carbon capture and storage projects due to costs
Midwest Energy Emissions Corp. Reports Record Fourth Quarter and Full Year 2016 Financial Results
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Part of sweety50's STEEM POWER is currently delegated. Delegation is donated for influence or to help new users perform actions on steemit. Your delegation amount can fluctuate.
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No need to create your own LMS RFP spreadsheet…we've got you covered! Get all the information you need to see whether a particular LMS solution and vendor will fit your needs. In this template you'll get a read me file, a client info document, and a spreadsheet that you'll send to vendors.
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Not all LMSs are created equal. This is your chance to see which meet your criteria.
Get details on things like data centers, development process, security, and more.
This will give you insight into the level of training and support you can expect.


Sorry guys, rotations + sleep + finding time for a life outside of medicine comes first. No scheduled posts for a few weeks, not until all these electives are done and I'm back on an easier service. Really wanted to write a new series of post of clinical clerk tips!


text:
Mount Morris Green Lights Downtown Youth Center
Josh Bacon at Monday night's board meeting. (Photo/Conrad Baker)
MOUNT MORRIS – The Mount Morris Village Board unanimously voted to advance a young couple's dream to reopen the youth center attached to the fire hall on Murray Street, which they first informally made public in February.
The Board voted to allow Josh and Kelly Bacon to rent the space of the old youth center for the purpose of reopening it as a church youth group and later expand to after school activities for all local kids. Both Kelly and Josh Bacon attended Monday night's Village Board meeting to formally submit their basic plans, though Kelly left for a prior engagement before the Board addressed them.
Genesee Local Offers
"One of the reasons we waited several months to submit this was that the new board was coming into play and we really felt uncomfortable hamstringing the new mayor and the new board with something from the old board that you may or may not be comfortable with so we wanted to kind of work with you guys and feel out the appropriate direction to go," said Josh Bacon. "Since then we've made a lot of connections with people. We've done a lot of research. We're finally at the place now where we can pull the trigger on this and move forward in an appropriate and an excellent manner that will represent Mount Morris well."
Mayor Frank Provo, Deputy Mayor Guy Brickwood, Trustee Peter Bishop and Trustee Geoff Pagano unanimously voted in favor of allowing the Bacons to rent the property from the Village.
This allows the couple to confidently make appropriate applications.
Village Attorney John Putney will draft a lease for the Bacons to sign.
Locals remember that the building was constructed in the early 1900's and being a downtown youth center since the 1950's. Many remember going to the youth center as kids but it closed and sat dormant for at least the past five years.
The Bacons said in March 2017 that the idea for the youth center has spurred a lot of excitement in some of their neighbors who grew up using this facility as children. The Mount Morris Police Benevolent Association, Mount Morris Fire Department and local businesses say that they will chip in labor for however long it takes to get the place fixed up and revitalized.
"It would be Bible studies and just kids getting together to encourage each other and worship, music type activities," said Kelly Bacon in March. "Then we'd also like to go even beyond a church youth group to community things. Some things we've talked about are having open tutoring hours and we've already had teachers say 'I'd volunteer to help with that.'"
In the currently unused youth center. (Photo/Conrad Baker)
Filed Under: LIVINGSTON CENTRAL (CONESUS, GENESEO, GROVELAND, LEICESTER, LIVONIA, MT. MORRIS, Tagged With: Josh Bacon, Kelly Bacon, Mount Morris, youth center


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Q: When someone adds a "language identifier" to a code block does the specified syntax highlighting show in the "suggested edits" "queue"? When I edit someone's code block with a language identifier:
Example:
from:
```
def py
```

to:
```python
def py
```

Is that change reflected in the Suggested edits queue in the Inline or side-by-side modes?
Sure, it will be reflected in the side-by-side Markdown mode; but no one will have the time to check an edit in the Markdown content. Especially if the change is not shown in the Inline mode or side-by-side mode.
If someone doesn't see the change on the default side-by-side mode and decides not to view the Markdown, the edit has a chance to be rejected.
Example edit:
default side-by-side mode:

side-by-side markdown mode:

Why bother: Language identifiers are a good feature of the Stack Exchange network, and it helps to understand complex code and for beginners - all in all if the OP likes it; if the OP doesn't like it, then the OP can reject it.

A: All you need is a good edit description. State in your edit description what was changed, so you could state: "Included language hint X for codeblock."
This will still leave some cases where people didn't read your edit description, and just disapproved because they saw no change, but that is then their fault.
At the same time make your edits as substantial as possible. In this case there are some words in caps, that could be turned to lowercase letters and highlighted by either bold or italics.


The Children's Literature program invites everyone to the annual Family Trees exhibition at the Concord Museum, running through January 2, 2017. The program sponsors a tree every year.
Meet some of the accomplished authors and illustrators whose books are featured in Family Trees.