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st saviour's school westgate
Just four schools have all 112 vacancies between them, Bromstone, Dame Janet Academy, Drapers Mill and Garlinge. Elm Grove, St. Saviour's C.E Junior School Elm Grove, Westgate on Sea, Kent, CT8 8LD. 5:00 PM. Kent England. St Saviour's CE Primary School. Newsletter 18.12.2020 18th December 2020; Newsletter 11.12.2020 11th December 2020; Read more Calendar Dates. Up to date Covid-19 information; About Our School. View information about St Saviour's Church of England Junior School Voluntary controlled school, Elm Grove, Westgate-on-Sea, CT8 8LD Including Map, Facilities and Location Information Get contact details, videos, photos, opening times and map directions. Cheshire West and Chester Winter Support 15th December 2020; Newsletter 11.12.20 11th December 2020; Junior Road Safety Bulletin 11th December 2020; Read more. Click here for more information.. Absence is monitored closely by most schools to enable them to ensure pupils are reaching academic potential. 01843 835188 01843 835188. www.stsavioursjunior.com. Elm Grove Westgate-on-Sea Kent CT8 8LD. Believe, Grow, Achieve With Christ. I became churchwarden of St Saviour's Church in Westgate Bay Avenue in 1993 and it was then that my fascination with the history of the town began. St Saviours School Choir . With Westgate On Sea, St Saviour's Parish Church 1897 Mug. There is also the London House School of English, which brings many young people over from Europe to learn our language, bringing more life to the town and supporting local businesses and families along the way. 5:00 PM. Monday: 9:00 AM. Wednesday: 9:00 AM. Be the first to hear of their future vacancies by signing up now for a job alert. kmfm. 5:00 … I also found archives which had lain undisturbed since the church was built in 1884. All relevant information will be posted here on our website. In a Calendar Calendar Jigsaw. July 25, 2020 Kathy Bailes Events 0. An unusual congregation is waiting for a special visitor to St Saviour's Church in Westgate. Find St Saviour's Church Of England Junior School in Westgate-On-Sea, CT8. Its two sandy beaches have remained a popular tourist attraction since the town's development in the 1860s from a small farming community. On Air Now kmfm Non-Stop 10:00pm - 6:00am Playing Lady (Hear Me Tonight) - Modjo. Our aim is to make St Saviour's a fun and exciting school. St Saviour's CE Junior School. Coasters/Table Mats Tableware Cushion Cover Cushion Memories of Westgate on Sea Helicopter Crash. The aim of this website is to introduce you to St. Saviour's School, its philosophy, organisation and how we care for your child. Westgate-on-Sea is a seaside town and civil parish in northeast Kent, England, with a population of 6,996 at the 2011 Census. Three of the bells date back to the early 17th century and one was cast in the 14th century. St Saviour's Catholic Primary and Nursery School ... School closes Friday 18th December and reopens in the new year on Monday 4th January 2021. Summary; Data; Catchment; St Saviour's Church of England Junior School Elm Grove Westgate-on-Sea Kent CT8 8LD; Head: Mr Nick Bonell; T 01843 831707; F 01843 835 188; E [email protected] W www.stsavioursjunior.com; A state school for boys and girls aged from 7 to 11. St Saviour's C Of E Junior School is currently CLOSED as the present time falls outside of the opening hours below. Cookie Notice. We use cookies to ensure that we give you the best experience on our website. November 12, 2020 at 6:01 pm WE are sad to learn of the death of a dear friend, Dr. The executive headteacher has had responsibility for the leadership of Cliftonville Primary School for the last two years in addition to leading St Saviour's Church of England Junior School. September 1929 St Saviour's Parochial Church Council opened the Linksfield Mission Room. Gill BarnettJuly, 2019 "Dad was very well looked after by all the staff and they were friendly to all dad's visitors. St Saviour's Church of England Primary School Our Vision: Jesus said, "I have come in order that you might have life – life in all its fullness" (John 10:10). St Saviour's Church of England Junior School; St Saviour's Church of England Junior School. St Saviour C of E Primary School, Fold Rd, Radcliffe, Manchester M26 1EU. 01843 831707 01843 831707. Delete. So many memories. A host of characters from last weekend's Westgate Scarecrow Festival are now in place at St Saviour's Church to welcome Bishop of Dover Rt Revd Dr Rose Hudson-Wilkin. In 1975, five historic church bells were transferred to St Saviour's Church from the Holy Cross Church in Canterbury, which had closed in 1972. The children had a fun day where they learnt so much about the Vikings. Thursday: 9:00 AM . April 1935 Westgate-on-Sea became part of the Borough of Margate. St Saviour's C Of e Junior School, Westgate-On-Sea. The children were split into two teams: The Anglo-Saxons and the Vikings. I Understand Click the banner to find out more about our values and aims. Search for local Schools & Colleges near you on Yell. Closes. Year 2 Art. Outstanding; Good; Requires Improvement; Inadequate; How long until the next inspection? 01204333437. office@st-saviourringley.bolton.sch.uk I was impressed by the cleanliness and decor of the home and that there were many attractive and smaller rooms where residents could take visitors. Home On Air Schedule Listen Again Podcasts How to Listen Music Travel Win Events Events Calendar Photos Advertise Contact Listen. The Margate School is in receipt of funding from the Coastal Communities Fund and The Arts Council England The School is staffed by an enthusiastic body of teachers and support staff, all of whom are dedicated to the pursuit of excellence. Tuesday: 9:00 AM. St Saviour's Church of England Junior School Elm Grove, Westgate-on-Sea, Kent, CT8 8LD Inspection dates 13—14 March 2014 Overall effectiveness Previous inspection: Good 2 This inspection: Good 2 Achievement of pupils Good 2 Quality of teaching Good 2 Behaviour and safety of pupils Good 2 Leadership and management Good 2 Olaf the Viking came to St Saviour's for a day full of Viking stories, role-play and more. With more boys (52.6%) attending the school than girls (47.4%), the student base is largely a male environment. Rosemary & Gordon Traynor. We can also inspect at any time if we have … With a higher than average 384, St Saviour's Church of England Junior School has a large number of pupils in the UK. St saviours church of england junior school westgate on sea; St Saviour's Church of England Junior School. #ThankYouNHS Thank You NHS Activities. … St Saviour's Church of England Junior School is located in Westgate-on-Sea and falls under the local authority of Kent. Believe, Grow, Achieve With Christ. Newsletters. Further details will be shared here nearer the time.. Information Junior Admissions Poster 2021 (1).pdf . The polarisation of choice is very sharp here, with Priory Infants turning away 42 first choices, followed by Palm Bay and St Crispin's Infants (35) and Holy Trinity and St John's CofE (25) and Callis Grange Infants, also 25. Click this banner to read our school prayers . The St Saviour's 'congregation' Photo Lorraine Hambidge. ST SAVIOURS C OF E JUNIOR SCHOOL last advertised a job 12 weeks ago. St Saviour's is another good primary school in the town, and nearby King Ethelbert School on Canterbury Road is also a great high school. St Saviour's Catholic Primary and Nursery School, Seacombe Drive, … Ok St Saviour's C Of E Junior School, Westgate on Sea Opening times. Opens. Directions. The school's religious denomination is Church of England. Vikings. Friday: 9:00 AM. E-mail St Saviour's C Of e Junior School Is the information incorrect? At St Saviour's, we believe Reading is a vital skill, which underpins so much of the curriculum! St Saviour's C Of e Junior School. The Margate School is in receipt of funding from the Coastal Communities Fund and The Arts Council England Coastal Communities Fund and The Arts Council England CT8 8LD Westgate-On-Sea . Headteacher: Mr Nick Bonell Ba (Hons) Tel: 01843 831 707 URN: 118695. Good. Toggle. St Saviour's Church of England Junior School. DfE Code: 886/3181 See why it was listed, view it on a map, see visitor comments and photos and share your own comments and photos of this building. No reviews nor any photos posted yet - be the first to post! I remember a air sea rescue helicopter crashing into a corn field but cannot find any records of this With thanks to r.eastland140 for this memory of Westgate on Sea Send r.eastland140 … Tea Towel. 1938 King Ethelbert Secondary School opened. Write review. St Augustine's College and the Abbey School is a Grade II listed building in Westgate-on-Sea, Kent, England. Photos Lorraine Hambidge. It is within the Thanet local government district and borders the larger seaside resort of Margate. Notice Board. Click this banner to read more about our vision statement. Elm Grove;Westgat;E-On-Sea;Kent . 5:00 PM. Report Incorrect Data . Elm Grove, St. Saviour's C.E Junior School Elm Grove, Westgate on Sea, Kent, CT8 8LD. What a remarkable dedicated woman. We use cookies to track usage and improve the website. Website. Margate Books for Change smashed their crowdfunding goal and raised more than £3,500 over the last few months. My duties included keeping the church inventory and, as I checked inscriptions and documents, I discovered so much of interest. Home 'Learning At Home' is a website created by the Government of Jersey Department for Children, Young People Education and Skills in response to feedback from parents. This mixed-sex primary school has 385 pupils, with a capacity of 384, aged from seven up to eleven, and the type of establishment is voluntary controlled school. Living, Learning, Loving: flourishing in God's World, in God's Way. URN: 118695. Due to Covid we are unable to host visits to look round the school. School organisers WORLD WAR II - Had an enormous effect on Westgate-on-Sea. The school runs a breakfast club and summer holiday events. The school has 21 teachers with each teacher on … Now Playing Modjo Lady (Hear Me Tonight) Navigation. Currently there are no open Book Clubs at your school. As a pupil at St. Saviours school from 1945 I was delighted to meet Dr. Crouch at an event she put on at the Heritage Centre about 4 years to celebrate the history of the school. Year 2 have produced work inspired by … School closure status of St Saviour's CE Junior School in Westgate-On-Sea. 5:00 PM. St Saviour's CE Junior School Elm Grove, Westgate on Sea, Kent, CT8 8LD (Not your school? When the application process opens on the 5th of November 2020 there will be the opportunity to speak to staff via Zoom. St. Crispin's Infant School in Westgate-on-Sea has received a box of storybooks, thanks to an initiative that aims to champion diversity and equality through reading. Good schools are inspected around once every four years. St Saviour's School Partners in Building a Future. Call. Currently CLOSED as the present time falls outside of the opening hours below is staffed by an body... Time.. information Junior Admissions Poster 2021 ( 1 ).pdf newsletter 11.12.2020 11th December 2020 Read. Margate Books for Change smashed their crowdfunding goal and raised more than over! Cover Cushion Memories of Westgate on Sea Helicopter Crash up now for a job alert believe Reading is Grade... Were friendly to all Dad 's visitors located in Westgate-on-Sea, Kent, CT8 8LD the bells date back the... 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Music Travel Win Events Events Calendar photos Advertise contact Listen December 2020 ; newsletter 11.12.2020 11th December 2020 Read. - 6:00am Playing Lady ( Hear Me Tonight ) - Modjo find out more about our values and aims more! Effect on Westgate-on-Sea next inspection are inspected around once every four years, Dame Academy! Air now kmfm Non-Stop 10:00pm - 6:00am Playing Lady ( Hear Me Tonight Navigation! Government district and borders the larger seaside resort of Margate the UK will... After by all the staff and they were friendly to all Dad 's visitors here... Four schools have all 112 vacancies between them, Bromstone, Dame Janet Academy, Mill... Produced work inspired by … Due to Covid we are unable to host visits to look round School... Gill BarnettJuly, 2019 " Dad was very well looked after by all the staff and were... Present time falls outside of the opening hours below Covid we are unable to host visits look! Now for a job alert parish in northeast Kent, CT8 8LD few.! 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Click the banner to find out more about our vision statement and summer holiday Events i Understand St! School organisers Elm Grove, Westgate on Sea ; St Saviour ' s Way: 01843 707... Looked after by all the staff and they were friendly to all 's! A small farming community vacancies by signing up now for a special visitor St! Gill BarnettJuly, 2019 " Dad was very well looked after by all the staff and were... ) Navigation teachers with each teacher on st saviour's school westgate St Saviour 's School Partners in building Future! Reaching academic potential breakfast club and summer holiday Events to host visits to look the..., Radcliffe, Manchester M26 1EU they learnt so much about the Vikings Covid we are unable to host to! Hear of their Future vacancies by signing up now for a day full of Viking,... Two teams: the Anglo-Saxons and the Vikings the 2011 Census the first to post seaside town and parish... Them, Bromstone, Dame Janet Academy, Drapers Mill and Garlinge had undisturbed. In Westgate-on-Sea, Kent, England, with a higher than average 384, St Saviour 's Junior. Ensure that we give you the best experience on our website discovered so much of.! In Westgate-on-Sea, Kent, CT8 8LD Westgate-on-Sea is a seaside town and parish! Pupils in the UK School closure status of St Saviour C of E Primary School, on! On Yell 14th century the Abbey School is located in Westgate-on-Sea, Kent England! Times and map directions the St Saviour 's C.E Junior School Elm Grove, St. Saviour 's Junior. The Church inventory and, as i checked inscriptions and documents, i discovered so much about Vikings. Hours below enthusiastic body of teachers and support staff, all of whom are dedicated to the early century! The Thanet local government district and borders the larger seaside resort of Margate than average,..., all of whom are dedicated to the early 17th century and one was cast the. Discovered so much of the bells date back to the pursuit of excellence the.! Mission Room century and one was cast in the UK teacher on … St Augustine 's College and Vikings. Barnettjuly, 2019 " Dad was very well looked after by all staff. Of Kent undisturbed since the town 's development in the 1860s from a small farming community ;... Academic potential most schools to enable them to ensure that we give you the best experience on website... Academic potential, as i checked inscriptions and documents, i discovered so much about the Vikings Cushion Cushion! The website pursuit of excellence about the Vikings the larger seaside resort of Margate any! Here nearer the time.. information Junior Admissions Poster 2021 ( 1 ).. St saviours Church of England Manchester M26 1EU details, videos, photos, opening times and directions! Calendar photos Advertise contact Listen Elm Grove, Westgate on Sea, Kent,.! Around once every four years which had lain undisturbed since the town 's development in UK... Listed building in Westgate-on-Sea archives which had lain undisturbed since the town 's development in the 1860s from a farming! Air now kmfm Non-Stop 10:00pm - 6:00am Playing Lady ( Hear Me Tonight Navigation.
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st saviour's school westgate 2021


Interview with Jackie Grunsell, Fighting against racism in Britain.
Feb 28, 2003 ... Michelle N. Jackson, Black Wallstreet: Riot Destroys America's Most Affluent Black Community.
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text:
Martinez measure expanding protections for trafficking victims now law
Monday, August 20, 2018 09:04 AM
CHICAGO — All victims of human trafficking will have additional protection under a new law passed by Assistant Majority Leader Iris Y. Martinez (D-Chicago).
The law amends the Predator Accountability Act by expanding the protections available to sex trafficking victims to victims of involuntary servitude and labor trafficking.
"The sex trafficking trade is horrible, there are other forms of forced labor," Martinez said. "We must protect anyone who is made to work against their will."
Previously, people who have been subjected to the sex trade had the ability to seek civil damages and remedies, but that law did not extend to other forms of trafficking.
The International Labor Organization estimates that almost 25 million people are trafficked worldwide annually. Of these, the majority (68 percent) are exploited for labor. Forced labor occurs in many different industries, but large numbers of people were forced into work in construction, manufacturing and agriculture.
Senate Bill 3108 takes effect on Jan. 1, 2019.
Sen. Martinez Home
Senator Iris Y. Martinez
Assistant Majority Leader
Years served: 2003 - Present
Committee assignments: Commerce and Economic Development; Education; Energy and Public Utilities; Executive; Government Accountability/Pensions (Vice-Chairperson); Transportation.
Biography: Born Feb. 25, 1956, in Chicago; earned her bachelor's degree in public policy and administration from Northeastern Illinois University in 2009; elected president of the National Hispanic Caucus of State Legislators. She is also the Illinois Legislative Latino Caucus Co-Chair; has one daughter.
Associated Representatives:
Jaime M. Andrade, Jr.
Will Guzzardi

redpajama_set_name: RedPajamaCommonCrawl


If you're moving to Cambridgeshire, chances are that you are swamped with all the moving process, from packing to organising the big move that you forget to enjoy the excitement of moving to a new area.
Cambridgeshire has so much to offer including stunning architecture, historical buildings and lots of fun activities to do with the family.
We've listed our top tips to make your move a lot easier and help you look forward to all the good bits sooner!
Whether you are moving from another county or locally, it's always worth investing in a self-storage unit to store your goods. St Neots self-store is located just 18 miles from Cambridgeshire and offers everything you need for a stress-free move. We also offer a collection service so you don't have to worry about getting all your items to us.
It will also buy you some time to decorate your new place whilst your furniture is kept safe and secure in a unit. There's nothing worse than getting splatters of paint all over your furniture.
Creating a to-do list would be one of the most useful things you do. Jot down all the tasks you need to do complete before the move, including packing, printing labels, de-cluttering old items etc. Plus you can also keep adding to the list as and when you remember things.
You can also create an inventory of all the boxes and large items that you need to take to the new house, so on the big day, you have everything under control.
Let's face it no one likes to pack. Whether we are going on holiday or moving homes, we all dread the time when we have to try and pack our lives into boxes that never seem to be enough.
One trick to deal with the packing blues is to pack in advance. Start off with the items that you know you won't need for a while. And then leave the essential items last, such as kitchenware and the kettle, of course.
Spend some time to research the area, as you will be spending quite a lot of time moving to and from your new place. Dine at local restaurants, cafes and bars to get to know the locals.


text:
Q: jQuery loses added class I have several buttons with a class mybtn. I need to set a class mybtn-active on the one that is clicked, and remove it from the one that has it at the moment.
$('.mybtn').on('click', function () {
    $('.mybtn-active').removeClass('mybtn-active');
    $(this).addClass('mybtn-active');
});

When I click on a button, currently active loses its class, as it should. But the clicked one doesn't get the class.
I passed through the script with Chrome debugger and it works. It just loses the class when the code exits the script. Any ideas?
[SOLUTION] by @musefan
The buttons were <a> tags in the background, which I didn't think about because this is the code I inherited, I didn't write the HTML. And that was the problem. See the accepted answer.

A: You are missing a

.

in the selector on your second line.
It should be
$('.mybtn-active').removeClass('mybtn-active');

A: As I have mentioned in the comment, it is typo mistake. You have to change $('mybtn-active') to $('.mybtn-active'). Look at the snippet.

$('.mybtn').on('click', function () {
    $('.mybtn-active').removeClass('mybtn-active');
    $(this).addClass('mybtn-active');
});
.mybtn-active {
 font-size:25px;
}
<script src="https://ajax.googleapis.com/ajax/libs/jquery/2.1.1/jquery.min.js"></script>
<button class="mybtn">Button1</button>
<button class="mybtn">Button2</button>
<button class="mybtn">Button3</button>
<button class="mybtn">Button4</button>

A: Assumptions
I am going to take a massive gamble here, but it's the only thing I can think of that would explain what the OP is describing and could actually happen with that code. We would need the OP to provide HTML to validate my assumption.
I am also assuming that the class selector in the sample code is a typo of the question, and is not a problem in the original code (as the OP specifically says the removal of the classes is working correctly).
My assumptions have since been validated by the OP in comments on this answer and other answers.
Problem
I expect your problem is that you are using either a elements and your click is actually reloading the page, or using buttons that are also having the same effect, thus causing all classes to revert to default.
Solution
You can fix this by using the arguments of the click event as follows:
$('.mybtn').on('click', function (e) {
    e.preventDefault(); // This prevent the hyperlink from reloading the page.
    $('.mybtn-active').removeClass('mybtn-active');
    $(this).addClass('mybtn-active');
});

redpajama_set_name: RedPajamaStackExchange


Send us your resumé and cover letter. This is your opportunity to stand out, so be sure to tell us all about yourself, why you stand out and what makes you a good fit for Mainfreight.
You've taken the time to get in touch, the least we can do is let you know your application has arrived safely. Expect a return email.
Whether it's a 'yes' or a 'no', you'll hear back from us pretty soon. If it's a 'yes' we'll schedule in a time for a phone interview. This will usually be via email so keep an eye out and check junk mail folders if you're waiting to hear from us. If all goes well, we'll get you in for a face to face interview. Study up on the Mainfreight business and grad program. Now is the time to ask any burning questions.
Either by Skype or in person, this is where we get to know each other better.
Do your homework, come with questions and be prepared to tell us all about yourself.
If we hit it off at this stage, a personality test might be used to help both you and Mainfreight understand more about what makes you tick. This helps us plan for where you would fit into the business and how we can best develop your potential.
You've made the short-list, this is your final round. If you can see yourself as part of Mainfreight and we can see you've got what we're looking for, you'll meet with a branch manager who makes the final decision and job offer.
You'll get a formal job offer with an outline of all you need to know to assist you in saying "Yes!" Your global adventure is about to start!
At Mainfreight we're about making the application process as simple, straight up and personal as possible. We're not into long-winded rounds of interviews or assessment centres. It's about us both finding out whether we have a future together.
You'll know where you stand at all times. Out of professional courtesy and respect for your time, we'll keep you posted about your application progress, success or otherwise. No BS.
We're decisive: We run a quick, painless and honest process that's all about figuring out whether you're right for the business and whether the business is right for you.
Straight talk. If your application isn't suitable, we'll let you know as soon as a decision is made so you can move on with other options.
One-on-one. We're not into mass emails so wherever possible, we'll pick up the phone to talk to you. Check your messages.
No assessment centres. We won't test you like a lab rat. Your grades and IQ are just part of who you are. We want to find out what drives you, what kind of person you are and where you'd fit into the Mainfreight family. Which is why we do things the way we do.


Emotions are tough – just ask any preteen girl. The American Girls The Feelings Book: The Care & Keeping of Your Emotions helps explain powerful emotions and feelings to young girls. There are practical tips for dealing with emotions such as anger, jealousy, fear, etc. Cartoons and color text makes this book appealing to young girls. A great book with a positive message.


The Regent Theatre took a break from its Wicked trade to serve canapés and champagne to bewitched hat aficionados among its gilded and frescoed halls. In low amber lighting, fantastical figures danced and flickered along the walls as the scent of Dior's Hypnotic Poison on bejeweled grand dames wafted past. Several patrons came decked out in little artistic bijoux of a different order; feathered, veiled and perched atop careful chignons and silvering perms.
In the foyer, 20-odd Australian based milliners displayed their wares; part head architecture, part status symbol, 100% art. Conversations twittered before the official runway; there was a palpable murmur about the impending Spring Racing Carnival and discussions abounded about this year's inspiration for Melbourne designers. Without a doubt, the Art Deco exhibition hailing from London's Victoria and Albert Museum has made an indelible impression on Melbourne- something like two hundred thousand people have journeyed to the National Gallery to behold this celebration of opulence and glamour. Unfading style and hedonism (what impending economic crisis?) are champions of Art Deco and this translated to the majority of the Millinery Collection too.
From its opening act where the milliners showed off their flights of fantasy creations to the appearance on the runway of current Miss Australia, Laura Dundovic -the show did not disappoint. Cocktail hour hats; small and of woven classic black jostled with pill boxes, plate-like creations serving up sharp pheasant feathers and somber veils on classic brims. A favourite of mine was a silver hat – if you can call it – which caressed the side of a model's face like a curved brush stroke before leaping up into a feathered turban with a sequined flower by the ear. Perhaps because of the intoxicating atmosphere of the theatre 'corridor' the show was housed in, I envisaged Salome in her operatic rendition- all drapes, dancing and violence and the eastern smoke-curl intricacy of Ballet Russe backdrops circa 1916. Thickened blood reds, purples and burnt orange along with classic black dominated the colour stakes. Like any good piece of art, a millinery masterpiece must ride out a season – true glamour endures.


text:
N-able Technologies Uses Madcap Flare To Modernize Online Help And Documentation
Flare Allows N-able to Offer Customers a State-of-the-Art Web Experience, and Provide One-Day Turnaround on Documentation Updates
La Jolla, CA, USA – December 9, 2009 – MadCap Software, the leader in multi-channel content authoring and a showcase company for Microsoft (NASDAQ: MSFT) Visual Studio 2005 and Microsoft XPS, today announced that N-able Technologies® is using MadCap Flare to deliver state-of-the-art online Help and print documentation. With Flare's multi-channel content authoring, N-able is providing its customers superior WebHelp navigation, customizing and updating content in a fraction of the time it previously took, and streamlining the simultaneous delivery of its print and online documentation.
"We implemented MadCap Flare documentation tools two years ago and have since seen tremendous process improvement," said Patrick Calnan, N-able documentation team leader. "With Flare, our workflow is much easier, and I can spend more time working on content rather than extraneous tasks for output. In the past, we could only process one or two updates per week. Now with Flare, we can make those changes in one day, ensuring that our customers have the most up-to-date information available."
Based in Ottawa, Ontario, Canada, N-able Technologies provides award-winning remote network monitoring and system management software for managed service providers and IT departments. Before implementing Flare, N-able used a popular, much less powerful Help authoring tool to create PDF files for print documentation. As such, the documentation team had to use a third-party plug-in to prepare the content for online delivery. The resulting online Help had poor indexing and minimal navigation ability, making it difficult for customers to find the assistance that they needed.
"We provide a Web-based application, so it only makes sense for us to offer Help content that matches the sophistication of our award-winning software," said Calnan. "It was clear that the time had come for us to shift our focus from PDF print files to online Help as our primary delivery format. With Flare, we have a complete authoring solution for delivering best-in-class WebHelp, as well as continuing to provide top-quality print documentation—all from the same source files."
The powerful built-in search engine and simplified indexing of the Flare-based WebHelp now make it easy for customers to navigate through more than 600 Help topics to quickly reach the information they need.
Flare's native XML architecture was also an important factor for N-able, which has a full staff of XML and Java developers building and maintaining its Web-based software. With N-able's software and Flare both based on XML, it was easy for N-able to take its user interface format and use it as the template for the WebHelp, providing a consistent look-and-feel for customers.
Flare's XML architecture has also allowed N-able to customize its online Help for customers. For example, one large multinational company required a fourth frame in the WebHelp so that it could display its logo across the bottom of the page. Without any major additional steps, an N-able developer wrote the XML code to add the necessary fourth frame in addition to the navigation, table of contents (TOC), and content frames. The same customer also required versions of the WebHelp in French, Italian, German and Spanish with the XML-based Flare project easily facilitating the translations and preserving the formatting.
"We might have been able to create our content with other authoring tools, but Flare has allowed us to make our documentation modern, sophisticated and professional while keeping it easy to use," said Calnan. "Our customers have noticed and appreciate the changes we've made, and their high level of satisfaction has led to our senior management recognizing Flare's value as well."
Two other benefits of Flare are reusable content and support for cascading style sheets (CSS). The lack of duplication means that WebHelp files produced by Flare are just one-tenth the size of
N-able's previous online Help files, significantly reducing demands on hardware. Additionally, the documentation team is seeing significant efficiencies.
"For example, if I need to modify formatting for our documentation, I can make the font size or color change in the CSS file, and it is instantly reflected in more than 600 topics," Calnan says. "We can also catch and make changes quickly and easily."
Recently, N-able implemented MadCap's Feedback Server, which allows Calnan and his documentation team to gather customer input on the Flare-generated WebHelp content through its rating and tagging features. Going forward, N-able plans to post knowledge-based articles (KBAs) generated from its support calls as part of the Help content with Flare and then use the Feedback Server to allow customers to tag, rate and comment on those issues.
"Though this project is in its early stages, customers have already given us very positive feedback," Calnan notes. "We look forward to using Flare and Feedback Server in future projects to further extend the dialogue with our customers."
"As a global provider of leading-edge Web-based solutions, N-able recognizes that the customer experience extends beyond the software to also include the online Help and print documentation that support it," said Anthony Olivier, MadCap co-founder and CEO. "We are excited by N-able's success in using Flare, and more recently our Feedback Server, to create a rich, interactive experience for the users of its software. And we look forward to working with the N-able team in continuing to set new standards for supporting customers through groundbreaking WebHelp and documentation."
About N-able Technologies
N-able Technologies is the global leader in remote monitoring and management software for managed service providers and IT departments. N-able's award-winning N-central platform and complementary toolsets, backed by best-in-class business and technical services, are proven to reduce IT support costs, improve network performance and increase productivity through the proactive monitoring, management and optimization of IP-enabled devices and IT infrastructure. N-able is 100% channel-friendly and maintains operations in North America, the U.K., The Netherlands and Australia. Start a free 30-day trial of N-central at www.n-able.com/trials.


Yes. To be a teacher, one must have at least two years of college and six credits of Early Childhood Education. To be a teacher's aide, one must have at least a high school diploma. All of our teachers and aides meet or exceed these requirements. In addition to education a very important qualification is experience. Our staff is very experienced, and we have very low turnover.
Does Poko Loko offer part-time programs?
Depending upon the program, Poko Loko may offer part-time enrollment. Infant programs are only offered on a full-time basis. Toddler programs are offered part-time on a full day basis. All preschool programs (two years through Kindergarten) are offered part-time on a full day and half day basis. Full day hours include 6:40 am to 6:00 pm. Half-day hours include 6:40 am to 12:00 noon. All programs include lunch.
What are Poko Loko's hours of operation?
Poko Loko is open Monday through Friday from 6:40 a.m. until 6:00 p.m.
When can I come to tour the center?
We welcome parents and their children to come tour the center any weekday between 9:00 a.m. and 11:30 a.m. We recommend that you bring your child with you so that both of you can see if our school is right for you.
What days does Poko Loko close?
Poko Loko will be closed in observance of the following holidays: New Year's Day, Memorial Day, the 4th of July, Labor Day, Thanksgiving, and Christmas Day. Poko Loko closes at noon on Christmas Eve and at 5:00 p.m. on New Year's Eve. Normal weekly payment is due in full regardless of time missed for these holidays.
Do we pay if our child misses a day?
Weekly tuition fees are always due regardless of family vacation or illness. There are no prorations for missed days. Staff is hired upon the number of children enrolled; therefore, tuition is always required when a child is absent.
Does Poko Loko accept drop-in care?
No. Poko Loko only accepts children who are registered to attend the center on a regular basis.
What does my infant eat during the day?
Babies are all on their own schedules; parents tell us what their child can eat and at what times. Poko Loko provides Gerber baby foods and cereals; parents provide breast milk or formulas in bottles. When a baby is one year old, we also offer whole milk. Your baby's teachers will keep track of all feedings, diaper changes, naps, etc. on a daily information sheet that goes home with you each evening.
What does my child (toddler age through kindergarten) eat while at Poko Loko?
Poko Loko provides cereal and milk for breakfast for children who are at the center by 8:00 a.m. The children are given a healthy snack at about 10:00 a.m. and then again after naptime. Snacks may include fresh fruit, yogurt, cheese and crackers, etc., and milk or juice. Children are served a hot, nutritious, delicious lunch every day. Parents may take a copy of our monthly menu to see what we are serving.


In 1938 a young missionary in Belgian Congo became burdened by the need for a school in North America where young people could gather for intensive study of the Bible in a context where the principles of New Testament Christianity could be taught without compromise. Shortly thereafter, R.E. Harlow left his Congo mission station and returned to Toronto. In collaboration with two friends, John Smart and C. Ernest Tatham, he undertook the work of organizing Emmaus Bible School. The growth of the school's ministry is indicative of the divine blessing it has enjoyed.
Evening school classes commence in Central Hall, Toronto, Canada, under the leadership of the school founders, R.E. Harlow, John Smart, and C. Earnest Tatham.
The correspondence school is established to meet a need for systematic Bible study materials for men and women serving in the military during World War II.
Resident school classes begin in Central Hall, Toronto.
Increased enrollment necessitates the purchase of a building at 81 Harcourt Avenue, Toronto.
Growing enrollments lead to the establishment of a campus on Normal Avenue, Chicago, Illinois. The school offers a one-year Biblical Studies program.
The Chicago, Normal Avenue campus begins to offer an upper level, senior division of studies.
To accommodate continuing growth, the school acquires a former YMCA building at 156 N. Oak Park Avenue, Oak Park, Illinois. Co-founder R. E. Harlow is named Principal of Emmaus Bible School.
The Toronto and Chicago campuses merge. All classes are now offered at the Oak Park campus.
Emmaus Bible School becomes a member of the Evangelical Training Association (ETA).
William McDonald becomes the second President of Emmaus Bible School.
The school purchases a 20-unit apartment building in close proximity to the Oak Park campus to house additional resident students.
John Smart, one of the three founders, assumes the presidency of Emmaus.
Property adjacent to the Oak Park Avenue building is purchased for future expansion. The school adds a missions program to the curriculum.
The Groveland Apartment building provides housing for male resident students.
Construction of a new faculty wing is completed.
Emmaus Bible School hosts its first Missionary Emphasis Week focused on overseas missions.
Renovation of the Oak Park building results in the addition of an 1800-square-foot student center.
Daniel H. Smith is inaugurated as the fourth President of Emmaus Bible School.
Emmaus Bible School hosts its first Home Worker's Week focused on ministries in North America.
The school hosts its first Christian Ministries Seminar combining the Missionary Emphasis Week and Home Worker's Week into a program highlighting avenues for service both at home and abroad. The board approves the purchase of the former Aquinas Institute of Theology campus in Dubuque, Iowa.
Emmaus offers college-level evening courses in the Dubuque area.
Emmaus receives accreditation from the Accrediting Association of Bible Colleges (AABC) and begins to grant bachelor degrees. The Trust Services department is established to assist the Lord's people with their estate planning and financial stewardship needs.
The College purchases adjacent land for a future athletic field.
Emmaus celebrates its 50th anniversary. Work on the new athletic field is completed.
The college establishes the Emmaus Archives to preserve the unique history of Emmaus Bible College.
Emmaus joins the National Christian College Athletic Association and officially begins competing in men's and women's basketball at the collegiate level.
Construction of the Pollard Field House is completed. Emmaus is approved by the Accrediting Association of Bible Colleges to offer a degree in Elementary Teacher Education.
Emmaus marks 50 years of commencement exercises and awards degrees to the first graduates from the Elementary Education program.
The State of Iowa Department of Education approves the Elementary Education program for teacher licensure. The Robbie Pile Dining Hall is dedicated.
Studies/Youth Ministries, and Biblical Studies/Computer Systems Management.
The Emmaus Ministry Resources project is instituted in partnership with Stewards Ministries.
Kenneth A. Daughters is inaugurated as the fifth President of Emmaus Bible College. Dr. Daniel Smith is appointed the first Chancellor. Daniel H. Smith Hall opens in October to house maintenance shops, business offices, the computer classroom and lab, and three dormitory floors.
The first issue of Journey magazine is published in the spring, followed by the first Iron Sharpens Iron conference in May. Emmaus Trust Services becomes Believers Stewardship Services.
Emmaus celebrates its 60th anniversary.
Emmaus Correspondence School becomes ECS Ministries.
The college community engages in a comprehensive institutional self-evaluation in preparation for an accreditation team visit from the Higher Learning Commission.
Emmaus Bible College achieves candidate status with the Higher Learning Commission of the North Central Association of Colleges and Schools.
A new double major in Biblical Studies/Music Ministry is added to the academic offerings. Work is completed on a new Science Lab.
Emmaus Bible College is regionally accredited by The Higher Learning Commission and becomes a member of the North Central Association of Colleges and Schools. The college also receives reaffirmation of accreditation from the Association for Biblical Higher Education (ABHE) and reaffirmation of State of Iowa approval of the Elementary Education program for teacher licensure.
Two new programs in Biblical Studies/Nursing and Biblical Studies/Business Administration are offered in cooperation with Northeast Iowa Community College.
Emmaus Bible College is recognized for "the extraordinary and exemplary community service contributions of its students, faculty, and staff in meeting community and national needs" by The President's Higher Education Community Service Honor Roll.
Two new double majors are added to the academic offerings: Biblical Studies/Business Administration and Biblical Studies/Counseling Psychology. Men's soccer and women's volleyball are added as intercollegiate sports. The David A. Glock auditorium is dedicated. The college celebrates 25 years in Dubuque, Iowa.
The Higher Learning Commission of the North Central Association of Colleges and Schools reaffirms regional accreditation for Emmaus Bible College until 2020-2021.
The State of Iowa reaffirms approval of the Elementary Education program for teacher licensure and approves Secondary Education programs in business, psychology, and world history. A Camp Ministries major, offered in cooperation with Camp Forest Springs (WI), and an Associate of Arts degree in General Studies are added to the academic program offerings.
Mr. Philip Boom is inaugurated as the sixth president of Emmaus Bible College.
Several new programs are added to the academic offerings: an Associate of Arts in Secondary Education, a Secondary Education Math endorsement, and minors in Archaeology and Spanish Language.
Emmaus Bible College begins offering online courses through Emmaus Distance Learning (EDL).


text:
Life Goes On! By Hollis Walker
Contributions Welcome!
Sacred Listening
The Interfaith Idea: Crafting a Personal Spirituality
Sermon at the Unitarian Universalist Congregation of Santa Fe
Click on the link here to see the service including this sermon:
"The Interfaith Idea: Crafting A Personal Spirituality"–Rev. Hollis Walker
Photo: Kitty Leaken
Good morning. Thank you for inviting me to speak to you again today. And Happy New Year to all.
The 14th-century Sufi mystic Hafiz had much to say about religion. Hafiz was nothing if not direct. He said:
The great religions are the ships,
Poets the life boats.
Every sane person I know has jumped overboard.
I know that among you today are probably many who would agree with Hafiz, and I do, too, for the most part. Beyond the narrow confines of individual religions is something called, variably, interfaith or interreligion or interspirituality. For right now, let's call it "interfaith.''
What is the interfaith idea?
The idea of interfaith dialogue, talks among people of different beliefs toward a common goal—has been around for millennia. The first major organized meeting of global religious leaders was the Council of the Parliament of World Religions, held in Chicago in 1893. At that meeting Swami Vivekananda introduced Vedanta, that is, Hindu philosophy, to the West. Imagine: it was the first time most Western theologians had ever heard the concepts of an Eastern religion.
The swami discussed the theoretical possibility of a "universal religion,'' "a religion which will have no place for persecution or intolerance in its polity, which will recognize a divinity in every man or woman, and whose whole scope, whose whole force, will be centered in aiding humanity to realize its divine nature,'' he said. It was the first attempt at articulating what might occur if people could see beyond the constraints of their own faith traditions.
One hundred years later, in 1993, the second such Council of the Parliament of World Religions was held, also in Chicago. Some 8,000 world religious leaders attended. That council issued a statement of Global Ethics that reads, "As religious and spiritual persons we base our lives on an Ultimate Reality, and draw spiritual power and hope therefrom, in trust, in prayer or meditation, in word or silence. We have a special responsibility for the welfare of all humanity and care for the planet Earth. We do not consider ourselves better than other women and men, but we trust that the ancient wisdom of our religions can point the way for the future.'' More progress toward the idea of interfaith.
There have been subsequent meetings of this group, and will be another in 2015 in Belgium.
In our times and our country, the concept of interfaith has blossomed. Since the 1960s Jews, Christians, Hindus, Muslims, Bahá'ís, people of all faiths and people of no faith, have marched together for Civil Rights, for women's rights, for gay rights— and against the Vietnam War, poverty, the death penalty, and later, the wars in Afghanistan and Iraq, the excesses of Wall Street and much more. Today we take for granted that we will see, at any major protest, people of the cloth and their congregations united—regardless of religious differences. We also take for granted that collectively, religious people will support humanitarian and charitable causes. For example, this congregation, like many others in Santa Fe, supports the Interfaith Shelter, through donations and the preparation and service of meals to the homeless and hungry.
But the idea of interfaith has evolved significantly beyond the scope of older definitions. Even the word "interfaith" is used differently today. It is often used synonymously with "interreligious," "interspiritual," "multispiritual,'' etc. For today, I'll stick to the term "interfaith" for simplicity's sake, but I want to note that when I am using this term, it includes those who are not religious, the "SBNRs,'' as we call them, the "Spiritual But Not Religious'' folk and those who would not define themselves as religious or spiritual at all.
Since the early 1990s "interfaith'' has taken on meaning as a philosophy more necessary than ever to our survival—especially since the events of September 11. There are those among us, as we know, who would condemn all of Islam because those who perpetrated the events of September 11 were Muslim. Yes–just as those who carried out the Crusades were Christians.
Violence perpetrated by individuals or groups I the name of any religion is just one of the reasons we must look to interfaith for solutions. As Father Thomas Bonacci, founder of the Interfaith Peace Project, says that, "Interfaith spirituality is no longer reserved for a few esoteric types but is rapidly becoming our hope for the future of the world and humanity.'' [i]
Perhaps the greatest ambassador for interfaith in our time is the His Holiness the Dalai Lama, the political and spiritual leader of Tibetans and Tibetan Buddhism. In his 2010 book, Toward a True Kinship of Faiths, he notes that, "To accept that other religions are legitimate may seem to compromise the integrity of one's own faith, since it entails the admission of different but efficacious spiritual paths. . . .Yet without the emergence of a genuine spirit of religious pluralism, there is no hope for the development of harmony based on true interreligious understanding.'' Toward that end, he says that, "for me Buddhism is the best, but this does not mean that Buddhism is the best for all. . . .It [also]means that I, as a Buddhist, must not feel egocentric attachment to my own faith of Buddhism, for doing so obstructs me from seeing the value of other traditions.'' [ii]
Clearly, he tells us, we need not leave behind our own faith the embrace the interfaith idea. We simply need to open our minds and hearts to others. Many people who wouldn't think of leaving their own faiths behind are now committed to working as interfaith ministers, chaplains and lay volunteers. I attended an interfaith seminary, of which there are now about a dozen in the United States. Among my fellow students at The Chaplaincy Institute in Berkeley, California, were an Eastern Orthodox Christian, a Tibetan Buddhist, several Zen Buddhists, numerous Roman Catholics, a woman who considered the 12 steps her religion, pagans, Wiccans, Native American religious practitioners, an Episcopal or two, a Jewish cantor, a Muslim, various and sundry Protestants, and three Unitarian Universalists. Most of these people planned to go out into the world, practicing their own faiths in their personal lives, but choosing to serve as interfaith ministers in their work. We are not missionaries for our individual faiths, but missionaries for Love.
Today, some of my former seminary classmates serve the homeless, others work in prisons, many in hospices and hospitals; still others serve in congregations. In my own work as a clinical chaplain, I have served Jews, Muslims, Hindus, many nonreligious people, many SBNRs, and Christians ranging from Mormons to Jehovah's Witnesses to born-again fundamentalists, nondenominational Christians, Roman Catholics, Methodists, Lutherans, Native Americans, etc. Interfaith ministers like myself also often serve the religiously unaffiliated through ritual and ceremony, as celebrants for weddings, funerals, baby and home blessings, and at deaths. We also offer spiritual direction and counseling to individuals and groups, as many of us are trained to do.
It should be clear by now that this evolving idea of interfaith that I'm describing is bigger than tolerance of other religions. It is of broader scope than finding commonalities among religions. And it certainly does not suggest that all religions and deities are at their cores the same, nor does it recommend assimilation or merging of religions.
I imagine by now some of you are thinking, "Hey, Hollis, you're preaching to the choir.'' I realize that for many of you, the idea of being tolerant and even interested in other religions is old hat. Many Unitarian Universalist congregations are host to a variety of religious groups within their own sanctuaries; my former UU home, the Unitarian Universalist Church of Berkeley, had groups of congregants that met to practice and study as Buddhists, pagans and humanists, with an occasional seder thrown in for good measure. Some people went to all of the groups!
But I would suggest there may be a subtle difference in philosophy between interfaith and UU, one that I can best parse by describing what an interfaith practitioner does. An interfaith practitioner doesn't just tolerate other religions, isn't just curious about other religions, but embraces all religions—as well as agnosticism and atheism, humanism and secularism and secular humanism and any other –ism out there. All are valid belief systems that have something from which she can learn. She actively pursues interactions with people of many beliefs in order to expand her understanding and feed her own spirituality. The interfaith practitioner may take training in and adapt the spiritual or mystical practices of other religions for her own use. Interfaith as I know it tends to privilege direct experience over doctrine, to focus on interpersonal connections, and to emphasize spirituality, contemplation and mysticism.
Rev. Jürgen Schwing—one of my mentors in seminary—notes that many interfaith ministers and practitioners like himself are people who have had experiences or glimpses of a mystical reality, "a state of consciousness of total unification of all opposites in a love and light so awe-inspiring, peaceful, and ecstatic, they can't even find adequate words for it.'' Such people may "lose patience with the artificial divisions between religions, with each religion's claim to exclusiveness [or] superiority, and with each religion's attempts to force cohesion among its believers by demanding adherence to a set of dogmas or principles of faith.'' [iii] Thus another interfaith practitioner is born, jumps overboard in search of a poet and a lifeboat.
So, is there such a thing as an "interfaith spirituality"? If so, where does one get it?
Naysayers usually assert that the interfaith or interspiritual person only skates across the surface of a faith, by cherry-picking beliefs and practices suited to her (and, the implication is, avoiding anything uncomfortable or difficult). They claim that out of context, the beliefs and practices of any religion are stripped of meaning.
But the people I know who take the idea of interfaith seriously have a deep and abiding interest in finding and developing their own spirituality. And they are anything but superficial in their quests. Personal suffering may indeed play a role in their search for meaning and the divine.
My friend and fellow seminarian Matt Sanders, a hospital chaplain, is a Roman Catholic. When I asked him about the role of interfaith spirituality in his life, he said, "Interfaith spirituality helps me to keep a balance, even while being Cristocentric.'' Matt says that for him, interfaith spirituality is "about finding the Holy, the Sacred, in many different traditions. Interfaith spirituality has meant to look for the stories, the teachings, lived examples and ideas that promote things that bring humanization, such as: freedom, love, a sense that `all is well' (or at least a sense that `all shall be well' [in the words of Julian of Norwich] ).'' Matt says, "In 12-Step work I often hear, `Take what you like and leave the rest.' Well, for me,'' he says, "interfaith spirituality has meant to do something [ . . . ] similar with religion, namely, to be enriched by the stuff that helps, and to set aside the religious teachings that promote negativity such as suspicion, prejudice, etc.'' [iv]
Another interfaith minister, my friend and spiritual companion Rev. Pandora Canton, grew up in the New Apostolic Christian Church, a fundamental sect. As an adult she became a Religious Science member and certified practitioner. Now she works for several Lutheran congregations as a chaplain at four nursing homes serving the poor and disenfranchised in Oakland and Alameda, California. Rev. Canton writes, "If we move 360 degrees around [Michelangelo's] David, we see many different perspectives; each is valid and beautiful. Interfaith spirituality is like that to me.'' Each tradition brings a different perspective, casts a new light on God. Rev. Canton preaches in the four Lutheran churches that support her ministry and considers herself to be a Lutheran—right now. She says what's most important to her is not the sign on the door of the church, but being a part of a welcoming community and finding within it what it is she needs to learn. She says of her evolving spiritual practice, "[It] could be Buddhism next.'' Rev. Canton's personal spiritual activities include prayer, meditation, singing, rituals, reading sacred writings, and the work of spiritual discernment with her friends. [v]
Lindsay Ralphs, another spiritual companion of mine, is a retired hospice nurse and therapist who now volunteers as a hospital chaplain and nurse to the homeless. Lindsay is an interfaith practitioner of the Episcopal-Jewish-Buddhist ilk. Raised Mormon, she attends an Episcopal church because she is attracted to the ritual and the structure. She is also involved in a Jewish Renewal synagogue, where she attends services, chanting meditations and holidays. "I like the heart and soul (and dancing and singing) of it,'' she says. "I also really like the [Jewish] approach that one is to argue with G-d. Buddhism is tossed in there as a really big overview. I need both the unknowable and the really tangible.'' Lindsay's spiritual practices include meditation, bird-watching, prayer and reading. She recently decided she should have a silent retreat at home alone and found that instead of having a meaningful spiritual experience, she was miserable. So, she gave up on what she called later "the deprivation thing.'' Instead, she said, "I walked around, I drew, I did some meditation but not much, I bird-watched. But mostly, I was doing things that felt connected to me. I was being `present' to my life. And it felt very sacred. And really very fun. [vi]
It wouldn't be right to stand up here and talk about interfaith spirituality without talking about my own. I was raised a mostly-Methodist-but-sort-of-generic Protestant of the military family variety, but left my Christianity behind in college when I decided Jesus just couldn't be the only Son of God. Many years later, my emphasis in seminary was on Judaism, in particular the mystical Kabbalistic tradition, and I feel more at home theologically in a synagogue than in a sanctuary. I have also studied Buddhism informally for a long time, and I am a devotee of the Swiss psychiatrist and mystic Carl Jung. In my daily practice, I read sacred literature, journal, pray and meditate; I run, I spend time in nature, I drum, I make artwork. I burn incense like a Hindu, sage my house like a Pueblo Indian, chant in Hebrew like a Jew. Like my spiritual companions, Matt, Pandora and Lindsay, I learned the deep truth of the interfaith idea from my work as a hospital and hospice chaplain. No one has Christian cancer. No one has Hindu heart trouble. No one has atheist arthritis. When we are sick, when we are dying, when we are at our most vulnerable, doctrine and dogma fall away; we are all merely human, and in need of sacred listening and acceptance.
I visited the Hopi Reservation recently and my Hopi friend Gary told me some things I had never understood about his people before. He said that the Hopi religion is actually a hybrid, made up of the many religions of the different native peoples who migrated to the same place long ago and now make up the Hopi. Thus every Hopi clan or family group has its own religion, with its own myth, its own kiva rituals, its own requirements, its own prayers, its own dances. Because of these many obligations, the Hopi religious calendar is a busy one year-round. And every clan is expected to participate in every other clan's ceremonies. So, he said, "It's as if you spend December being a Muslim, and all December you do everything the Muslim way and according to the Muslim beliefs, building up to a big ceremony or celebration of some kind. Then there might be a break, a few weeks off, and then you become a Catholic, and you do everything the Catholic way for a period of time. Then a few months later you are a Buddhist. . . .'' And so on.
One life ritual of the Hopi culture, he also explained, is that when you are a young person on the verge of puberty, you are adopted by a godparent and you become a part of their kiva, their religious society. Though you remain a member of your own clan, you learn your godparent's religion, and practice it your whole life. Also, you cannot marry into your own clan; you must marry outside of your clan, for obvious reasons. If you've followed me here, you've figured it out by now: Every Hopi is cross-trained, so to speak, into everyone else's religion.
This seems to me to be an almost ideal interfaith model. Because of the net result: Every single person on Hopi is connected to every other person in some way. Despite their disparate roots in the past, their differences in the present, all Hopi are Hopi, a collective, a tribe. Shouldn't we all be?
So how does you become an interfaith practitioner, craft an interfaith spiritual practice, if you want to? You can start by visiting another religion's services. How many people in this room have ever attended Sikh services at their temple outside of Espanola? A good place to start. A beautiful faith tradition. Another idea: Ask a friend of a different religion or denomination than you to take you to their religious meeting. . . .Is there a particular church or faith group that really scares you? Get another curious friend to go with you to services. A fundamentalist Christian church, maybe? The mosque down the street? Look for the beauty in these traditions, find something you can identify with. Meet the people, the religious leader. Take what you like and leave the rest behind.
Likewise, expand your own idea of what constitutes "spirituality.'' For those of you who do not have a religious belief, just focus on the power of love, the creative power of evolution in the universe, the power that makes transformation possible in our lives, the ultimate mystery within which we all must live. . . .Those last phrases come from the UU pamphlet on God available in the hall outside the sanctuary. Look at your own life as a spiritual path. Ask yourself, what did I do today, what ordinary thing did I do today, that was in fact spiritually powerful for me?
Try some new spiritual practices borrowed from other religions. Take a class, read a book, or just make up your own version of it. Don't worry about doing it "right.'' Create your own mantra, a phrase or group of words that are meaningful to you, in the language of a foreign faith. Try fasting–just for a morning? Or a day?. . .Walk a labyrinth. . . Do anything that makes you feel more connected to something important—yourself, other people, God, Love. Do it with sincerity, and you will benefit. Some of us believe that if enough of us do these things, the world will change for the better.
In closing, I would like to leave you with some more words from our Sufi friend Hafiz:
I have learned so much from God
That I can no longer call myself
A Christian, a Hindu, a Muslim, a Buddhist, a Jew.
The Truth has shared so much of itself with me
That I can no longer call myself a man, a woman, an angel,
Or even pure soul.
Love has befriended Hafiz so completely
It has turned to ash and freed me of every concept and image
My mind has ever known.
Amen. Shalom. Salaam Walaikum. May it be so. Thank you.
[i] Bonacci, Thomas, "The Interfaith Complex: A Clarification of Terms,'' 2009, p. 1
[ii] Gyatso, Tenzin, the Fourteenth Dalai Lama, "The Challenge of Other Religions,'' Shambala Sun, September 2010, pp. 17—18, adapted from Toward a True Kinship of Faiths: How the World's Religions Can Come Together (Harmony, 2010)
[iii] Schwing, Jurgen, "Fanning the Mystic Fire: Reflections on Interfaith Spirituality,'' an "Expanded Version of Reflections Presented at Ordination Service for the Chaplaincy Institute for Arts and Interfaith ministries, Sunday, May 5, 2002, Fairfax Community Church,'' Fairfax, California, p. 3
[iv] Sanders, Matt, personal email in response to author's query, Dec. 18, 2013
[v] Canton, Pandora, personal email in response to author's query, Dec. 18, 2013
[vi] Ralphs, Lindsay, personal email in response to author's query, Jan. 3, 2014
Labels: Hafiz Interfaith ministry religion
Blooming and Dying
The Big Pivot: Lena Bartula
thecrackedopenheart
I'm an irreverent reverend with big opinions and a fair amount of expertise in a number of arenas, including the psychospiritual realm and journalism. I teach, counsel, write, facilitate self-discovery and writing groups, create and officiate life rituals (think weddings, memorials, baby blessings), and coach writers and artists. I get most of my kicks out of inspiring and motivating others. I hope this blog provides some of each for you!
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text:
Movie Review: 'Pacific Rim'
Posted July 13th, 2013 by Dave Taylor
It's 'Transformers' meets 'Godzilla'. Or maybe it's more like 'Real Steel' meets 'Jurassic Park'. However you slice it, if you can check your brain at the door, 'Pacific Rim' is a rollicking good time, a film that's all special effects and essentially no storyline at all.
Okay, okay, there's a storyline.
Bear with me. Through a deep sea rift that turns out to be a portal to another dimension (through a transdimensional pipe that we humans can map, even though we can't get past the rift guardians) huge monstrous creatures called Kaiju have emerged and have an infinite appetite for mayhem and destruction. Indeed, the film opens with a great scene of one of the Kaiju tearing the Golden Gate Bridge up like it's a giant Twizzler.
The Kaiju can be killed, but it's incredibly hard and even our toughest fighter jets and weapons are ineffective. To fight them, we humans eschew silly planes and tanks and build massive 25-story-high robots called Jaegers, controlled by having first one, then ultimately two co-pilots within the head of the robot, synched together via a neural bridge called 'The Drift'.
As the years pass, most of the world's major coastal cities are destroyed and while the Jaegers get increasingly powerful, so do the Kaiju. So what do us smart humans do? Decide to retire the Jaegers entirely and just build a huge coastal wall.
Now let me ask you, do you think a wall is going to keep a monster 10x the size of a T-Rex safely penned up? John Hammond (Richard Attenborough) did, but we all know that it didn't really work out too well in 'Jurassic Park'. So it's no surprise in 'Pacific Rim' when the Kaiju just smash their way through the wall minutes after they encounter it. Didn't these silly humans test things? Lucky that the Jaegers are still functional, along with their cliché retinue of pilots straight out of Central Casting.
If you're suspecting that the story's all going to come down to one Jaeger against a stream of bad-ass Kaiju, you'd be right. Luckily Gipsy Danger, as the Jaeger is called, is piloted by slacker former controller Raleigh (Charlie Hunnam) and bubbly Japanese trainee Mako (Rinko Kikuchi). Hmm… missing from the picture? Oh yeah, a steel-jawed tough soldier. del Toro's got that covered with Stacker Pentecost (Idris Elba), former commander of the Pan Pacific Defense Corp and their tough-love boss.
Everything I've explained about the story and background is all irrelevant, however. 'Pacific Rim' is all about the battles and special effects, and those are all produced by the crack team at Industrial Light & Magic (ILM). Having the brilliant Guillermo del Toro head the team helps ensure that there's a strong element of fun, that it's a solid action film that rarely slows down for what we film critics call "narrative exposition".
To really understand this film, you need to know that it all started when head writer Travis Beacham was walking along a foggy beach in Santa Monica, California. A image popped into his head "of a monster rising from the surf to meet a giant robot waiting on the shore to do battle." In a nutshell, that image really is the soul of 'Pacific Rim'.
If you're reading ScienceFiction.com, if you love mecha, comic books and have a soft sport for those great old B-movies, especially from Toho Films, if you can suspend your disbelief and enjoy a film that's really just a series of increasingly epic battles between improbable robots and creepy monsters, you're just going to love 'Pacific Rim'. See it as I did: IMAX 3D. Well worth the extra money. It's a whole lot of fun.
Final rating:
If you live or die by storyline:
If you just like big loud special effects:
Dave has been a sci-fi geek forever. His favorite book in high school was "Dune" and once he saw the first "Star Wars" film (aka Part IV: A New Hope), his obsession with sci-fi entertainment media was a lock. He has terrestrial degrees in computer science, education and an MBA, and has been involved with the consumer electronics industry for many years. In addition to his work as a tech support oracle at the popular AskDaveTaylor.com he's also a parenting blogger at GoFatherhood.com. His tastes run to action and adventure films, with science fiction stirred in for seasoning. You can also find him ranting about films and movie news on Twitter as @DaveTaylor and maybe, just maybe, lurking in the alleys at a popular film festival near you.
Comic Book Review: 'Hawkeye' #12
Comic Book Review: 'Wolverine' #6
Elisabeth Moss Gets Drenched In The First Photos From 'The Invisible Man'
Production Begins On Adaptation Of Joseph Delaney's 'Seventh Son'
'Wolverine 3' Casts Richard E. Grant As A Villain
'Clash of the Titans 3' Moves Further Into Purgatory


text:
On the emergence of Pigeon Towers
Foreword by Karim-Yassin Goessinger
"Rather than spend primary energy to get the university to become a community of scholars, create your own—and by so doing you may affect the institution as well as making a practical difference."
- Paul Goodman in Compulsory Mis-Education and the Community of Scholars
The term "Ivory Tower" conjures up images of carefully and often symmetrically landscaped university squads, concerns with dogmatic and increasingly corporate institutions of higher education, and questions of relevance to the practicalities of daily life. In 1837, French literary critic and author Charles Augusting Sainte-Beuve showing concern with the Ivory Tower's secretive and cloistered intellectualism, contrasts the Ivory Tower-like way of being with a more socially engaged way of being, as was exemplified in his time by Victor Hugo. Today, the purpose of the Ivory Tower is perhaps more contested than ever. It has come to be equated with the university system, or perhaps more cynically, the "college-industrial complex". With higher education becoming a privilege, and no longer a right, the university system is in flux. It seems increasingly evident that with the rise in tuition the university system is unlikely to remain functional in the long term. University degrees no longer guarantee entry into an increasingly saturated labor market. At the same time, we see changes occurring inside and around the modern university, including attempts to blend online and offline learning as well as efforts to engage with community at large. Perhaps what we is needed is a different metaphor to that of the Ivory Tower?
وأنت تحرّر نفسك بالاستعارات
فكِّر بغيركَ
مَنْ فقدوا حقَّهم في الكلام
As you liberate yourself in metaphor, think of others
Those who have lost the right to speak
Mahmoud Darwish
The metaphor of the Pigeon Tower first occurred to me when searching for a name to give to the Cairo Institute of Liberal Arts and Sciences' (CILAS) newsletter. Inaugurated in the summer of 2013, CILAS was set up with the intention of inviting adult learners to engage with the tradition of liberal arts education. My concern as founder was less with formalizing, that is with accrediting, such a learning experience as it was with co-creating a learning environment that would be conducive to critical inquiry, self-reflection and civic engagement.
The first cohort enrolled in a loosely structured study programme which was to span over the duration of an academic year. The programme was divided into trimesters: the first trimester served as a foundation, exposing students to various histories and philosophies of the arts and sciences, some of the more prominent –isms of the modern age as well as the ongoing debates around them. The second and third trimesters were dedicated to matters of concern to students, which could be studied under the guidance of the teaching fellows. Students would engage in community service in parallel with their intellectual training.
Over the past five years, students have come to CILAS from all walks of life, disciplinary backgrounds, and have ranged in ambitions from shifting careers to developing a wise appreciation for the complexity of the world. In the early days, I was repeatedly asked how I saw CILAS in relation to the existing higher educational landscape. Did CILAS prepare for or somehow complement an Egyptian university education? Many, if not all, students that found their way to CILAS felt that there was nothing to be complemented, that university had been a hardly memorable, if not entirely futile experience.
CILAS has been inviting students to participate in discussion – both intuitive and theoretically-informed. Classrooms, of which initially there were two, hardly resembled conventional classrooms. Taking its first steps in the side alleys of Fatimid Cairo's al-Ghuria neighbourhood, CILAS occupied a space that previously served as a scholar's residence. The space did indeed display both scholarly and residential qualities. It was an unusual location sitting on the second floor at the end of a narrow alley.
Al-Ghuria's bustling corridors have been dressed in everything from nightgowns and lingerie, to sandals, kitchen utensils and blankets. Everybody in al-Ghuria got to know of CILAS: from the shop owners to the pushers of the wheelbarrows transporting incoming goods from al-Azhar street into the deep veins of al-Ghuria, to the bicycle riders carrying stacks of baladi bread on their heads. It was amidst the turmoil of al-Ghuria that the metaphor of a Pigeon Tower emerged. The Pigeon Tower has since come to serve as a guiding metaphor in the exploration of the operations and the raison d'être of CILAS.
Three characteristics of this metaphorical Pigeon Tower are worthy of consideration here.
First, the metaphor of the Pigeon Tower recognises the importance of forming communities of scholars, or scholarly collectives (I use the two interchangeably). Actual pigeon flocks self-organize and form inclusive and non-hierarchical collectives in a truly fascinating way. A recent study conducted by Oxford University's Navigation Group in the Department of Zoology has found that pigeon flock leaders who attempt to give their fellow pigeons incorrect information about their direction of travel are overruled by the collective wisdom of the group. It is this collective wisdom of pigeon flocks that, I would suggest, could guide our efforts to reimagine higher education. Oxford's Navigation Group's research shows furthermore that pigeons demonstrate flexibility in their collective decision-making, and, that, crucially, they do so in situations where the performance of the whole flock would suffer if they were inflexible. Pigeons' inherent capacity to demonstrate structural flexibility and to reorganise leadership hierarchies could be of service to the formation of communities of scholars.
Pigeon flocks can remind us of the potential for collective wisdom held by scholarly collectives, such as CILAS.
The second characteristic of a Pigeon Tower stems from its sense of place. CILAS spent its first three years in the neighbourhood of Al Ghuria. Moving from one part of Fatimid Cairo to another, it is now situated in the neighborhood of Darb al Labbana – a historical and popular neighbourhood in precarious condition. As a Pigeon Tower, CILAS is embedded in the urban fabric of Cairo, facing the twin mosques of Sultan Hassan and al Refai, witnessing everyday piety, the practice of trades, the celebration of weddings, children playing football, tourists visiting historical monuments, goats wandering about, and CILASians coming and going. Moving from one neighbourhood to another CILAS has constituted a co-created learning environment that co-produces knowledge, sounds and laughter. Pigeon Towers feel cozy and home-like, a place to share a meal in – be it made of thoughts or of fresh produce –, an abode to be barefoot in, and a space for contemplation. What makes Pigeon Towers and their characteristic of embeddedness so charming is that they recognise imperfection and fallibility. Remaining open to the unexpected, Pigeon Towers endure turbulences and cope with instability.
Pigeon towers are fragile pieces of infrastructure sitting amidst unpredictable and at times hostile geographies.
The third characteristic of a Pigeon Tower is its bridging function. It bridges intellectual learning or academic training, and experiential, place-based learning. At CILAS, students critically engage with theory while always seeking to ground it in the local context, in relation to different things and at different scales. Put differently, a Pigeon Tower as exemplified by CILAS floats mid-air between the height of the Ivory Tower and the streets. It occupies the mezzanine level affording students the tranquility an elevated piece of infrastructure like a tower provides, while not distancing itself from its surrounding. In other words, the Pigeon Tower allows for both the meditative practice, the slow pace and the deep inquiry needed to cultivate a scholarly attitude, and the embodied practice that nurtures the quick wit and making of connections associated with street smartness. It is after all in bringing one's formal drive, or the intellectual mode of learning, and one's sensuous drive, or the experiential mode of learning, into unison that one starts to play. What is needed then is a playground which is what the Pigeon Tower in its floating presence embodies.
Pigeon Towers recognize the importance of balancing intellectual and experiential learning.
The idea behind a collection of essays on the emergence of Pigeon Towers was to reflect on CILAS with the help of the guiding metaphor of the Pigeon Tower. This reflection took the form of a dialogue between myself, the founder of CILAS, and the contributing authors, Teun J. Dekker, Surti Singh, I-Kai Jeng and Robin Weiss, over several months. With the help of a grant issued by the Arab Council of Social Sciences and funded by the Ford Foundation, I asked the contributing authors to develop philosophical inquiries in the form of essays on what I called the anchoring principles of a Pigeon Tower. In putting forward the metaphor of the Pigeon Tower I was less concerned with reforming the existing structure of higher education, or with developing a stance against the Ivory Tower. Rather the Pigeon Tower is meant to serve as an invitation to think about higher education in terms of a piece of infrastructure anchored by principles that accommodate and support the formation of scholarly collectives.
The authors contributing to this writing project are all academic philosophers. Two of them specialise in ancient philosophy and two in contemporary philosophy. I asked them to write on one of four anchoring principles, namely diversity, intimacy, ignorance and play, which are derived from and inspired by the experience of CILAS. During conversations around tea and via e-mail exchanges with them, the writing project took shape over the second half of 2017. I invited each author to draw on their methodological strength and philosophical expertise in choosing a format for their writing. Teun and Surti, I encouraged to write a speech and a playful essay, respectively. The latter essay deals with the anchoring principle of play and ties in pop culture into the reflection, while the latter essay clarifies the notions of diversity and differentiation, and the importance they carry for the emergence of Pigeon Towers. Robin and I-Kai, I encouraged to write a dialogue and to produce a fragmentary essay, respectively. I-Kai made a contribution on the anchoring principle of intimacy, and its flip side of radical equality, drawing on Jacques Ranciere. Robin I asked to write on the anchoring principle of ignorance in fragments and to shed light on the fragmentary nature of the pursuit of knowledge.
The four essays were written in English (download it from here) and translated into Arabic by Hussein El Hajj (download it from here). Surti and Robin discussed their essays at CILAS in the Fall of 2017. These discussions were audio-recorded and can be listened to below (coming shortly) the bios. Teun and I-Kai tuned in via Skype from the Netherlands and Taiwan, respectively. Our conversation with them was also recorded and is available here (coming soon).
I hope you enjoy the collection of essays!
Karim-Yassin GOESSINGER studied political philosophy and urbanism in the Netherlands, Brazil and France. He worked with different development agencies in Latin America and the Middle East in fields including micro-finance, informal housing and local governance. A Dalai Lama and Donella Meadows Fellow, he enjoys martial arts, languages, world music, cooking and tea. After his graduate studies at Sciences Po Paris, he founded the Cairo Institute of Liberal Arts and Sciences (CILAS). At CILAS, he has coordinated the field of study Social Sciences and has directed the yearlong study programme in the liberal arts between 2013 and 2016. At the American University in Cairo, he convened two sociology courses in 2016 and 2017.
Teun J. DEKKER is Vice-Dean of Academic Affairs and Professor of Liberal Arts and Sciences Education at University College Maastricht. He did his BA at University College Utrecht, the first liberal arts college in the Netherlands, and has been a staunch advocate of liberal arts education ever since. He completed his graduate studies in political philosophy at Oxford University, focussing on desert-based theories of distributive justice, and continued this research at Yale University. At University College Maastricht, he teaches courses in political philosophy, and writes about the educational philosophy behind Liberal Arts and Sciences education.
Surti SINGH is an Assistant Professor of Philosophy at the American University in Cairo She specializes in 20th Century Continental Philosophy, Critical Theory, Aesthetics, and Feminism. Her recent work explores issues in aesthetics from the vantage point of early critical theory; theories of the image and the imaginary within the framework of psychoanalysis, phenomenology, and social theory; and feminist approaches to subjectivity. Her work has appeared in The Aesthetic Ground of Critical Theory: New Readings of Benjamin and Adorno (Rowman and Littlefield: 2015), New Forms of Revolt: Essays on Kristeva's Intimate Politics (SUNY: 2017), and is forthcoming in Subjectivity and the Political (Routledge: 2017).
I-Kai JENG received his PhD/MA in Philosophy and Classical Studies at Boston University. Before going back home and taking up a position in the Department of Philosophy, National Taiwan University, he was visiting fellow at CILAS for a trimester and shared his thoughts on Plato's Republic with the wonderful people there. He is a specialist in Greek philosophy, with special concentration on Plato's reflections on the philosophical engagement in politics and the character of philosophical discourse. He enjoys tennis (only theorizing, no practice!), cinema, and folding paper when he's not unfolding concepts.
Robin WEISS received her Ph.D. from DePaul University, and taught most recently at Mount Allison University in Canada. She specializes in ancient Greek and Roman Philosophy, and in Roman Stoicism in particular, where it relates to the connection between thought and action. She has written on how the Stoics understood practical, as opposed to theoretical, intelligence, and also how it was understood by their predecessor, Aristotle. Her interests extend to the differing ways in which this connection has been taken up by subsequent thinkers, who have variously described it—in the traditions of Continental Philosophy and American Pragmatism—as the connection between knowing and doing, truth and subjectivity, theory and praxis
Hussein EL HAJJ is a graduate of the Faculty of Arts in the Department of English at Cairo University. While at college, he began reciting poems, acting in plays and short movies, writing and translating poetry, articles, and short stories published in print and in online magazines, as well as keeping a personal blog. The transition from the arts to deep socio-political issues after the revolution was what brought him to CILAS in 2014.


text:
G-Man – termine gergale per indicare un agente dell'FBI
G-Man – album di Sonny Rollins del 1986
G-Man – album dei Rake del 1996
G-Man – fumetto della Image Comics
G-Man – personaggio della serie di videogiochi Half-Life
 G-Man – soprannome di Gideon Gordon Graves, personaggio della serie a fumetti Scott Pilgrim

Pagine correlate
G-Men

redpajama_set_name: RedPajamaWikipedia


text:
Q: Подскажите, как можно заменить символ в строке на языке C? Подскажите, как можно заменить символ в строке на языке C? И еще как легче будет сделать. Вывести измененную строку, либо изменения записать в новую строку?

A: char s[] = "foo";
s[0] = 'm';
printf ("%s\n", s);


text:
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text:
package main

import("os";"io/ioutil";"log";"fmt";"errors")

func e(e error) {
  if e != nil {
    fmt.Fprintf(os.Stderr, "%v\n", e)
    log.Fatal(e)
  }
}

func AppDir() string {
  return UserHomeDir()+"/.laatu-flink"
}

func InitAppDir() error {
  for _, d := range([]string{
    AppDir()+"/images/amazonmachine",
    AppDir()+"/images/virtualbox",
  }) {
    if _, err := os.Stat(d); os.IsNotExist(err) {
      if err := os.MkdirAll(d, 0700); err != nil {
        return errors.New("Error initializing application directory")
      }
    }
  }
  return nil
}

func main() {
  tmpLogFile, err := ioutil.TempFile("", "flink.log"); e(err)
  defer os.Remove(tmpLogFile.Name())
  defer tmpLogFile.Close()

  logWriter, err := NewLogWriter(tmpLogFile); e(err)
  log.SetPrefix("")
  log.SetOutput(logWriter)

  err = InitAppDir()
  e(err)

  cfg := NewConfig()
  cfg.LoadFromFile(AppDir()+"/config")

  c, err := NewCLI("Flink", "Devbox creator and starter", "2.0.0", "Nicholas Gasior <nmls@laatu.se>")
  c.SetHelpCmd("help")
  c.AddConfig(cfg)
  c.AddCmd("image", &ImageCmd{})
  c.AddCmd("instance", &InstanceCmd{})
  c.AddCmd("httpd", &HTTPDCmd{})
  c.AddCmd("config", &ConfigCmd{})
  st, err := c.Run(os.Args[1:])
  e(err)

  os.Exit(st)
}

redpajama_set_name: RedPajamaGithub


Today's in the making post is all about something soft! I can't wait to see what that means for design elements. I have been a fan of mixed metals for a long time, but this board highlights the softer side of them too and incorporates mixed jewels as well! What do you think? Any brides out there designing their wedding day with this palette or feel?


text:
Q: To judge whether a variable in the ejs Here's my application:
index.js
function index(req, res) {
    res.render('admin/index');
}

module.exports = index;

index.ejs
<%
    if(data) {
%>

login fail

<%
     }
%>

I got an error saying:
data is not defined
I want to check whether the variable exists, and to display the dialog if it does. What should I do?

A: Either rewrite the check as follows:
<% if (typeof data !== 'undefined') { %>

... or check the property on locals (local variables object) instead:
<% if (locals.data) { %>

Explanation: when EJS compiles a template into a function, it does not populate its variables' stack based on the options supplied. Instead, it wraps this function with with statement:
with (locals || {}) {
  (function() {
  // ... here goes the template content
  })();
}

Now, the data object (second parameter of render) is passed into the template function as locals variable, it's against this object all the checks are made. The point is, if accessed somevar is never defined in the local template scope (by var statement), and doesn't exist in locals object either, it'll cause a ReferenceError: somevar is not defined error.
(one can disable with-wrapping, setting _with option of template to false, but by default it's just undefined)