text:
import {Computed} from './../Computed'
import {cleanPath, propsDiffer, throwError} from './../utils'

export default (View) => {
  return function HOC (paths, signals, mergeProps, Component) {
    let hasWarnedBigComponent = false
    class CerebralComponent extends View.Component {
      static getStateAndSignalPaths (props) {
        if (!paths) {
          return {}
        }
        return typeof paths === 'function' ? paths(props) : paths
      }
      constructor (props, context) {
        super(props, context)
        this.evaluatedPaths = CerebralComponent.getStateAndSignalPaths(props)
        this.signals = signals
        this.mergeProps = mergeProps
        this.Component = Component
        this.cachedSignals = null
        this.depsMap = this.getDepsMap()
      }
      componentWillMount () {
        if (!this.context.cerebral.controller) {
          throw new Error('Can not find Cerebral controller, did you remember to use the Container component? Read more at: http://www.cerebraljs.com/documentation/cerebral-view-react')
        }

        if (!this.evaluatedPaths) {
          return
        }

        this.context.cerebral.registerComponent(this, this.depsMap)
      }
      componentWillReceiveProps (nextProps) {
        const hasChange = propsDiffer(this.props, nextProps)

        // If dynamic paths, we need to update them
        if (hasChange && typeof paths === 'function') {
          this.evaluatedPaths = CerebralComponent.getStateAndSignalPaths(nextProps, this.context.cerebral.controller)

          const nextDepsMap = this.getDepsMap()

          if (propsDiffer(this.depsMap, nextDepsMap)) {
            this.context.cerebral.updateComponent(this, this.depsMap, nextDepsMap)
            this.depsMap = nextDepsMap
          }
        }

        if (hasChange) {
          this._update()
        }
      }
      shouldComponentUpdate () {
        // We only allow forced render by change of props passed
        // or Container tells it to render
        return false
      }
      componentWillUnmount () {
        this._isUnmounting = true
        this.context.cerebral.unregisterComponent(this, this.depsMap)
        Object.keys(this.depsMap).forEach((depsMapKey) => {
          if (this.depsMap[depsMapKey] instanceof Computed) {
            this.depsMap[depsMapKey].remove()
          }
        })
      }
      getDepsMap () {
        return Object.keys(this.evaluatedPaths).reduce((currentDepsMap, pathKey) => {
          if (this.evaluatedPaths[pathKey] instanceof Computed) {
            return Object.assign(currentDepsMap, this.evaluatedPaths[pathKey].getDepsMap(this.context.cerebral.controller.model))
          }

          if (typeof this.evaluatedPaths[pathKey] === 'string') {
            console.warn(`Defining state dependencies on components (${Component.displayName}) with strings is DEPRECATED. Use the STATE TAG instead`)
            currentDepsMap[pathKey] = this.evaluatedPaths[pathKey]
          } else {
            const getters = this.createTagGetters()

            return this.evaluatedPaths[pathKey].getTags(getters).reduce((updatedCurrentDepsMap, tag) => {
              if (tag.options.isStateDependency) {
                const path = tag.getPath(getters)

                updatedCurrentDepsMap[path] = path
              }

              return updatedCurrentDepsMap
            }, currentDepsMap)
          }

          return currentDepsMap
        }, {})
      }
      createTagGetters () {
        return {
          state: this.context.cerebral.controller.getState.bind(this.context.cerebral.controller),
          props: this.props,
          signal: this.context.cerebral.controller.getSignal.bind(this.context.cerebral.controller)
        }
      }
      getProps () {
        const controller = this.context.cerebral.controller
        const model = controller.model
        const props = this.props || {}
        const stateAndSignalPaths = CerebralComponent.getStateAndSignalPaths(this.props)
        let stateAndSignalsProps = {}
        let signalProps = {} // DEPRECATED
        let mergeProps = this.mergeProps || {}

        stateAndSignalsProps = Object.keys(stateAndSignalPaths || {}).reduce((currentProps, key) => {
          if (!stateAndSignalPaths[key]) {
            throwError(`There is no path or computed assigned to prop ${key}`)
          }

          if (stateAndSignalPaths[key] instanceof Computed) {
            currentProps[key] = stateAndSignalPaths[key].getValue(model)
          } else if (typeof stateAndSignalPaths[key] === 'string') {
            currentProps[key] = controller.getState(cleanPath(stateAndSignalPaths[key]))
          } else {
            const tag = stateAndSignalPaths[key]
            const getters = this.createTagGetters()

            if (tag.type === 'state') {
              currentProps[key] = controller.getState(cleanPath(tag.getPath(getters)))
            } else if (tag.type === 'signal') {
              currentProps[key] = tag.getValue(getters)
            }
          }

          return currentProps
        }, {})

        if (
          this.context.cerebral.controller.devtools &&
          this.context.cerebral.controller.devtools.bigComponentsWarning &&
          !hasWarnedBigComponent &&
          Object.keys(stateAndSignalPaths || {}).length >= this.context.cerebral.controller.devtools.bigComponentsWarning.state
        ) {
          console.warn(`Component named ${Component.displayName || Component.name} has a lot of state dependencies, consider refactoring or adjust this option in devtools`)
          hasWarnedBigComponent = true
        }

        if (this.signals) {
          if (Object.keys(this.signals).length && mergeProps) {
            console.warn('The signals argument to connect is deprecated, use signal tag instead on first argument. In next version this argument should be removed')
          } else {
            console.warn('The signals argument to connect is deprecated, use signal tag instead on first argument')
          }
          const extractedSignals = typeof signals === 'function' ? signals(props) : signals

          if (
            this.context.cerebral.controller.devtools &&
            this.context.cerebral.controller.devtools.bigComponentsWarning &&
            !hasWarnedBigComponent &&
            Object.keys(extractedSignals).length >= this.context.cerebral.controller.devtools.bigComponentsWarning.signals
          ) {
            console.warn(`Component named ${Component.displayName || Component.name} has a lot of signals, consider refactoring or adjust this option in devtools`)
            hasWarnedBigComponent = true
          }
          signalProps = Object.keys(extractedSignals).reduce((currentProps, key) => {
            currentProps[key] = controller.getSignal(extractedSignals[key])

            return currentProps
          }, {})
        }

        if (mergeProps && typeof mergeProps === 'function') {
          return mergeProps(stateAndSignalsProps, signalProps, props)
        }

        const propsToPass = Object.assign({}, props, stateAndSignalsProps, signalProps, mergeProps)

        if (this.context.cerebral.controller.options.signalsProp) {
          propsToPass.signals = this.cachedSignals = this.cachedSignals || this.extractModuleSignals(this.context.cerebral.controller.module, '')
        }

        return propsToPass
      }
      extractModuleSignals (module, parentPath) {
        return Object.keys(module.signals || {}).reduce((signals, signalKey) => {
          signals[signalKey] = this.context.cerebral.controller.getSignal(parentPath ? `${parentPath}.${signalKey}` : `${signalKey}`)

          return signals
        }, Object.keys(module.modules || {}).reduce((modules, moduleKey) => {
          modules[moduleKey] = this.extractModuleSignals(module.modules[moduleKey], parentPath ? `${parentPath}.${moduleKey}` : `${moduleKey}`)

          return modules
        }, {}))
      }
      _update () {
        if (!this._isUnmounting) {
          this.forceUpdate()
        }
      }
      render () {
        return View.createElement(this.Component, this.getProps())
      }
    }
    CerebralComponent.displayName = `CerebralWrapping_${Component.displayName || Component.name}`

    if (View.PropTypes) {
      CerebralComponent.contextTypes = {
        cerebral: View.PropTypes.object
      }
    }

    return CerebralComponent
  }
}

redpajama_set_name: RedPajamaGithub


Alex Giltmeyer's two-run homer in the bottom of the sixth proved to be the game winner as Mt. Whitney topped Crater of Oregon 9-8 in the Fresno Easter Classic.
Tyler Hobbs logged three hits, three runs and an RBI as Liberty-Madera Ranchos downed Riverdale 12-1 in five innings at the Selma Greater-Kiwanis Tournament.
Jordan Porras threw a shutout as Dinuba downed Dos Palos 4-0 at the RJ Hill Home Fowler Tournament.


The defibrillator pads and electrodes available through MedTree include a number of brand names such as Laerdal, Ambu, Cardiac Science and Medi-Trace. MedTree's range of electrodes also include PadPro electro which has a variety of attachments making them compatible with a number of the leading brands of AED's.
Placing orders quickly and easily through MedTree's website entitles customers to free delivery within the UK.


How Do I Determine the Fair Market Value of a Home?
Qualified Mortgage / Home Buying / How Do I Determine the Fair Market Value of a Home?
When buying a home, you will eventually encounter the phrase "fair market value." This is one of the most important concepts to understand when making an offer on a house. The amount you offer should be based on current market conditions and trends.
So how do you determine the fair market value of a home? Where does this number come from? Is it the same as the asking price? Does it come from a home appraisal?
These are some of the most frequently asked questions about real estate market values. In this tutorial, we will answer all of these questions and more. Let's start by defining this term.
Definition: The fair market value of a home is a reasonable price based on current market trends and conditions. It is the price at which the home will sell in a reasonable amount of time. The fair market value is based on recent and comparable sales in the area, or "comps." It is a product of supply and demand.
Now let's talk about what it is not. The fair market value of a home is not based on the assessed value of the property. The assessed value comes from the tax assessor's office, and is assigned for taxation purposes only. Market values, on the other hand, are based on the forces of supply and demand within the local area. They are determined by what people are willing to pay in the current market.
So, how do you determine the fair market value of a home before making an offer? The best way to do this is by examining recent sales data in the same area where the subject house is located.
You can get a general idea what a particular home is worth by seeing what similar properties have sold for recently. This is what real estate agents refer to as comps. If you're using a real estate agent to buy a house, he or she should help you determine the fair market value based on comparable sales in the area. This is one of the agent's most important responsibilities when it comes time to make an offer.
Let's say I'm in the market for a one-story, ranch-style house in a particular neighborhood of Santa Rosa, California. I need three bedrooms and two bathrooms, with about 1,500 square feet of space. I go onto Realtor.com, Zillow, and other listing websites to see what similar homes have sold for recently.
Within the last couple of months, most of the properties in my desired location with my desired features have sold for $375,000 to $390,000. I have just determined the fair market value for the type of house I am seeking. I could also find a home that I like first, and then determine the fair market value based on comparable sales. Either way, the steps are the same.
The appraised price is the result of a professional home appraisal conducted by a licensed appraiser. It is one person's opinion.
The fair market value, on the other hand, can be determined by anyone who has access to local market data.
I can determine the fair market value of a house simply by evaluating recent sales on Realtor.com, Zillow or Trulia. But I cannot issue an appraised value for a home, because I am not a licensed appraiser.
These two values might be based on the same data (and they usually are), but they are still two different things. As a home buyer, it's important that you understand these differences and similarities.
When you make an offer to buy a house, it should be based on the fair market value of the property. The offer should be influenced by current conditions, recent sales, and supply and demand. It should not be based on the seller's asking price. At least not entirely.
Some sellers conduct plenty of due diligence when setting their prices. They evaluate the comparable sales we talked about earlier to determine what their homes might be worth in the current market. This is the smart and sensible way to go about it.
Other sellers set their asking prices based on the amount they currently owe on their mortgage, or the amount they paid for the home when they first purchased it. This is the wrong way to go about.
As a buyer, you have to take the seller's asking price with a grain of salt. Step 1: Determine the fair market value of the home by researching comparable sales in the area. Step 2: Make an offer based on your extensive research. Step 3: Negotiate as needed.


text:
Notice the resale through the new ThredUp agreement
Target ThredUp website
Source target
Target reseller is returning to secondhand sales through an agreement with ThredUp.
The Big-Box retailer confirmed on Friday that it had launched a page on the Threadup website in late March that included a list of women's and children's clothing, including accessories. Some items come from Target's personal labels, such as the children's clothing brand Cat & Jack, or its limited-time designer collaboration, such as one with Lily Pulitzer in 2015, and others from luxury brands that aren't usually sold by Target. All ThredUp's inventory is curated by Target.
A company spokesman said Target was in an "experiment and learn" phase with Threadup. He declined to share the financial terms of the contract. Threadup also declined to comment.
This is not the first time that Target has partnered with ThredUp, an online consignment and Thrift store. Target was launched – and then closed – in 2015 for about six months of testing. This allows buyers to receive target credit for softly used items that ThredUp intended to resell.
A Target spokesperson said the company has decided to re-partner with Threadup in the interest of customers towards price and sustainability. Target's new webpage has been labeled as a beta test on ThredUp's website. It has about 400,000 pieces with prices up to 90% off.
The partnership fits Target's larger sustainable initiatives, including Target Zero, a new label in store and online that refers to refillable, reusable or compostable designed products or packaging. The retailer recently turned a San Diego-area storefront into its first net-zero energy store by adding huge corporate solar panels.
For retailers, resale is a way to get ahead of General Z and millennial shoppers who enjoy the "hidden treasure" and the green side of affluence, says Ashley Helgans, an equity research analyst who follows the sector for Jeffrey. Through secondhand purchases, those younger consumers can build friendships with new brands and decide to shop directly from the original seller, he said.
For Threadup, attractive deals with retailers are a growing, but highly fragmented way to expand its reach in the industry and sell inventory more quickly, Helgans says. It competes with other players, including RealReal, eBay, Pushmark and Depp.
ThredUp has also entered into profit-sharing agreements with retailers such as Walmart and Medwell, which are cross-listing items on their own websites.
Helgans said the previous test of the target may have come too early. In 2015, according to Jefferies, the resale market was about $ 1 billion. It has now risen to an estimated 15 15 billion in 2021 and is expected to triple to $ 47 billion by 2025.
NYC lost the battle to boot Trump from Ferry Point Bronx Golf Course
DHS wins unjustified rent for landlords accused of disguising agents

redpajama_set_name: RedPajamaCommonCrawl


1830 Will of Colonel Philip Aylett of Montville, King William County Wesley E. Pippenger, FVGS, trans.
A Loyalist Claim: The Will of James Nuckolls of Hanover County and Other Papers Susan B. Chiarello, abs.
Lost and Found: The "Lost" Wills of Frederick Hains & Elizabeth Kiser of Rockingham County Dorothy Boyd-Bragg, PhD, trans.
The "Lost" Wills of Valentine Hoofman (Hoffman/Huffman) and Samuel Baker of Rockingham County Dorothy Boyd-Bragg, PhD, trans.
The 1810 Will of an Accused Murderer: John Roane of King & Queen County Wesley E. Pippenger, FVGS, cont.
The Last Will & Testament of Elizabeth (Ripping) Tarpley of Williamsburg Scott E. Tracey, trans.
The Will of George Burks of Buckingham County Robert Vernon, trans.
The Will of John Billups of Caroline County Wesley E. Pippenger, FVGS, trans.
The Will of Robert Turner, Charles City County Clay Hamilton, trans.
The Will of Thomas Massie of New Kent County Susan B. Chiarello, trans.
Virginia Wills in the National Archives, London, 1607–1860 Thomas Daniel Knight, comp.
Will of Robert Ware of King and Queen County, 1793 Wesley E. Pippenger, FVGS, trans.


text:
Q: Python: How to get real depth from disparity map I am a complete beginner I am trying to obtain real depth map from left and right image. I've used OpenCV to get the disparity map via block matching as you can see in the code bellow.
import cv2
import cv2.cv as cv
import sys
import numpy as np

def getDisparity(imgLeft, imgRight, method="BM"):

gray_left = cv2.cvtColor(imgLeft, cv.CV_BGR2GRAY)
gray_right = cv2.cvtColor(imgRight, cv.CV_BGR2GRAY)
print gray_left.shape
c, r = gray_left.shape
if method == "BM":
    sbm = cv.CreateStereoBMState()
    disparity = cv.CreateMat(c, r, cv.CV_32F)
    sbm.SADWindowSize = 11
    sbm.preFilterType = 1
    sbm.preFilterSize = 5
    sbm.preFilterCap = 61
    sbm.minDisparity = -50
    sbm.numberOfDisparities = 112
    sbm.textureThreshold = 507
    sbm.uniquenessRatio= 0
    sbm.speckleRange = 8
    sbm.speckleWindowSize = 0

    gray_left = cv.fromarray(gray_left)
    gray_right = cv.fromarray(gray_right)

    cv.FindStereoCorrespondenceBM(gray_left, gray_right, disparity, sbm)
    disparity_visual = cv.CreateMat(c, r, cv.CV_8U)
    cv.Normalize(disparity, disparity_visual, 0, 255, cv.CV_MINMAX)
    disparity_visual = np.array(disparity_visual)

elif method == "SGBM":
    sbm = cv2.StereoSGBM()
    sbm.SADWindowSize = 9;
    sbm.numberOfDisparities = 0;
    sbm.preFilterCap = 63;
    sbm.minDisparity = -21;
    sbm.uniquenessRatio = 7;
    sbm.speckleWindowSize = 0;
    sbm.speckleRange = 8;
    sbm.disp12MaxDiff = 1;
    sbm.fullDP = False;

    disparity = sbm.compute(gray_left, gray_right)
    disparity_visual = cv2.normalize(disparity, alpha=0, beta=255, norm_type=cv2.cv.CV_MINMAX, dtype=cv2.cv.CV_8U)

return disparity_visual

imgLeft = cv2.imread('1.png')
imgRight = cv2.imread('2.png')
try:
    method = "BM"
except IndexError:
    method = "BM"

disparity = getDisparity(imgLeft, imgRight, method)
cv2.imshow("disparity", disparity)
#cv2.imshow("left", imgLeft)
#cv2.imshow("right", imgRight)
cv2.waitKey(0)

My question is what is the easiest way to obtain real depth map (distance) from disparity using python?

A: In order to calculate depth for stereo, you need to know the translation and rotation between the cameras.  If you have that, you can take each disparity value and use triangulation to calculate the depth for that 3D point.
I recommend reading http://www.robots.ox.ac.uk/~vgg/hzbook/
for a detailed explanation.

A: Assuming your cameras are calibrated, the images rectified, you can use the formula provided by this tutorial which is:
disparity = Baseline * focal-lens / depth

So,
depth = Baseline * focal-lens / disparity

redpajama_set_name: RedPajamaStackExchange


The standard of care required of an individual is that of a reasonable person under similar circumstances. A child must act as a reasonable person of like age, intelligence, and experience. However, when a child engages in an adult activity, such as driving, s/he is required to conform to the same standard of care as an adult engaged in such activity.
A defendant is liable to a plaintiff for personal injuries only when the actions of the defendant cause the plaintiff's injury. If a plaintiff's injury would not have occurred but for defendant's act or omission, then defendant's conduct is the cause in fact of the harm. If the injury would have occurred despite defendant's conduct, there is no cause in fact.
A defendant is liable for foreseeable injuries suffered by individuals within the zone of danger created by defendant's unreasonable conduct. There must be no superseding causes, which are unforeseeable intervening forces that occur after the defendant's conduct and result in unforeseeable harms.
Negligence requires actual injury so if the plaintiff does not have any injuries, the defendant does not need to pay anything.
If the plaintiff contributes to the injuries, the plaintiff may lose out on damages. For instance, a person who gets hit by a car while jaywalking contributes to the injuries.
Sometimes a party that did not cause the accident may be liable to pay. For example, an employer will be vicariously liable for tortuous acts committed by its employee if the acts occur within the scope of employment. To be within the scope of employment, the conduct need not be actually authorized. A payer is not liable for the acts of independent contractors unless a tort involves a non-delegable duty, such as the duty of care owed to an invitee. An individual is an independent contractor if the payer has the right to control or direct only the result of the work and not what will be done and how it will be done.
A spouse of someone injured may recover against a defendant for injuring his/her spouse and depriving him/her of the benefits of the spousal relationship including the loss of companionship, comfort, society, and sexual services.
When suffering injuries from a negligence claim, engage a prepared Florida personal injury attorney who knows how to establish the elements.


Cowboys RB Ezekiel Elliott rushed 20 times for 47 yards and a touchdown while adding two receptions for 19 yards in Saturday's Divisional Round loss to the Rams.
Elliott couldn't get going against a stout Rams defensive front. He was held to a season-low 47 yards on the ground. Ndomokong Suh and Aaron Donald dominated the line of scrimmage. While Elliott saw north of 375 touches collectively in 2018 -- including playoffs -- he is still young and should be in line for another big year in 2019, especially if Dallas gets Travis Frederick back at center.


text:
Pursuing Perfection: Eating Disorders, Body Myths, and Women at Midlife and Beyond
Maine, Margo and Joe Kelly
Routledge / Softcover / 2016-06-01 / 1138890723
reg price: $50.50	our price: $ 45.45 (may be subject to change)
Not in Stock, usually ships in 3-6 business days
In Pursuing Perfection, authors Margo Maine and Joe Kelly explore the emotional, social and cultural factors behind the ongoing epidemic of disordered eating and body image despair in adult women at midlife and beyond. Written from a biopsychosocial and feminist perspective, Pursuing Perfection describes the many issues women encounter as they navigate a rapidly changing culture that promotes unhealthy standards for beauty and appearance. This updated and expanded edition (originally published as The Body Myth: Adult Women and the Pressure to Be Perfect) is a unique guide for anyone seeking practical tools and strategies for adult women looking to establish health and body acceptance.
Introduction. 1 The Changing Shape of Womanhood. 2 Fact versus Fiction: How Survival Shapes the Body. 3 Women's Bodies Women's Lives. 4 The Shape of Eating Disorders. 5 So Why Do People Do It? 6 How Family Shapes Us. 7 The New Extended Family: How Culture Shapes Us. 8 The Shape of Recovery. 9 Thinking and Coping in New Ways. 10 Embracing Our Selves. Resources. Acknowledgements. Endnotes.
Margo Maine, PhD, FAED, CEDS has treated eating disorders since 1980 and maintains a fulltime clinical practice, Maine & Weinstein Specialty Group, in West Hartford, Connecticut. In addition to her extensive writing and teaching, Dr. Maine is a Founding Member and Fellow of the Academy for Eating Disorders; a member of the Founder's Council and past president of the National Eating Disorders Association; and a founding member, longtime board member, and past vice president of the Eating Disorders Coalition for Research, Policy, and Action.
Joe Kelly has been a professional journalist and editor since 1985. A former board member of the Eating Disorders Coalition, he advocates on issues of eating disorders, daughters, fathers, and other men in families.


text:
\subsection{Introduction}

Black hole thermodynamics \cite{Hawking:1971tu,Bekenstein:1972tm,Bardeen:1973gs,Bekenstein:1974ax,Bekenstein:1973ur,Hawking:1974rv,Hawking:1974sw} is a critical principle that has guided the development of quantum gravity over the past few decades. In particular, Hawking's area theorem displayed parallels between the area of the event horizon of a black hole and entropy.  This identification of entropy with area is the heart of the holographic behavior \cite{'tHooft:1993gx,Susskind:1994vu} exhibited by gravity.

Recently, Bousso and Engelhardt \cite{Bousso:2015mqa,Bousso:2015qqa}  proved an area law for surfaces called past and future holographic screens that arise in a more general setting than the spacetimes of black holes. These objects are not defined by the global notion of an event horizon and thus provide an example of ``quasi-locally'' defined surfaces with thermodynamic behavior.

Holographic screens are well-motivated from considerations in quantum gravity.  The covariant entropy bound suggests   \cite{Bousso:1999xy,Bousso:1999cb} that holographic screens play a role in general spacetimes that is analogous to the AdS boundary\footnote{Ref. \cite{Nomura:2013nya} studies a related construction.
}
 in the context of the AdS/CFT correspondence  \cite{Maldacena:1997re,Witten:1998qj}.  This hypothesis is supported by the recent demonstration that holographic entanglement entropy \cite{Ryu2006,Hubeny2007} can be defined for regions on past and future holographic screens in a way that is consistent with many known properties of entanglement entropy \cite{Sanches:2016sxy}.

Below we show that the Bousso-Engelhardt area law can be refined into a more local form.  The original area law of \cite{Bousso:2015mqa,Bousso:2015qqa} states that preferred codimension-2 surfaces called leaves have monotonic area.  We show that arbitrary subregions of leaves also have monotonic area.  From the point of view of the holographic principle, this provides evidence that degrees of freedom of a holographic description for arbitrary spacetimes are locally distributed and satisfy a local version of the second law of thermodynamics.

\subsubsection { Holographic Screens and Area Laws  }

Fix a globally hyperbolic spacetime of dimension $D$ satisfying the genericity conditions stated in \cite{Bousso:2015qqa}. A \textit{past holographic screen}  is a codimension-1 submanifold $H$ of the spacetime that is foliated by marginally anti-trapped surfaces called \textit{leaves}. The foliation into leaves is unique: other splittings of $H$  cannot satisfy the marginally anti-trapped condition.  A \textit{future holographic screen} is instead foliated by marginally trapped surfaces.

The area law of \cite{Bousso:2015mqa,Bousso:2015qqa}  is a statement about the evolution of leaves comprising a past or future holographic screen $H$.  We denote the leaves of $H$ by $\sigma_r$ where $r$ is a smooth parameter. In our notation, we can express the Bousso-Engelhardt area law as the statement that $\norm{\sigma_r}$ is monotonic where $\norm{\cdot}$ denotes the area functional.  By convention, we will always choose the parameter $r$ so that $\norm{\sigma_r}$ is increasing.

On a particular leaf $\sigma$, let $k$ and $l$ denote the two future-directed null vector fields orthogonal $\sigma$.  The condition that $\sigma$ be marginally anti-trapped or marginally trapped can be written in terms of the null expansions $\theta^k$ and $\theta^l$ in the two directions:

\begin{equation}
\label{leafdef}
\begin{aligned}[l]
\begin{split}
\textnormal{\underline{\small{Marginally Anti-Trapped}}} \\
\theta^k = 0 \ \ \ \ \ \ \ \ \ \ \ \ \  \\
 \theta^l > 0 \ \ \ \ \ \ \ \ \ \ \ \ \
 \end{split}
\end{aligned}
\quad
\begin{aligned}[r]
\begin{split}
\textnormal{\underline{\small{Marginally Trapped}}} \\
\theta^k = 0 \ \ \ \ \ \ \ \ \ \ \\
 \theta^l < 0\ \ \ \ \ \ \ \ \ \
 \end{split}
\end{aligned}
\end{equation}
In particular, the marginal condition that $\theta^k=0$ means that $\sigma$ is the area-maximizing surface on the geodesic congruence generated by $k$ and $-k$.

We define a vector field $h$ on $H$ by requiring that $h$ is orthogonal to every leaf and by the normalization condition $dr(h) = 1$.  The integral curves of $h$ are called the \textit{fibration}\footnote{Note that $h$ need not have definite signature.  This is the key distinguishing feature between past (and future) holographic screens and related objects including future outer trapping horizons and  dynamical horizons \cite{Hayward:1993wb,Hayward:1997jp,Ashtekar:2003hk,Ashtekar:2005ez}.  Past and future holographic screens can be regarded as a synthesis such ideas with those of \cite{Bousso:1999xy}.} of $H$.  If we extend the definition of $k$ and $l$ to all of $H$, then $h = \alpha l + \beta k$ where $\alpha$ and $\beta$ are smooth functions on $H$.  The Bousso-Engelhardt area law was proven by showing that $\alpha$ never changes sign from which equation \ref{leafdef} implies that leaves have increasing area.

Our area law extends this result as follows. Suppose that $A_0$ is a region in $\sigma_0$.  We can translate $A_0$ to a region $A_r$ in $\sigma_r$ by following the fibration from points in $A_0$ to $\sigma_r$.  We will prove that the area of $A_r$ is increasing.  This conclusion relies on the fact that the area increase associated with zig-zagging along $l$ and $k$ is a first order effect in $r$, while the failure of such a zig-zag procedure to follow the fibration is at most a second-order effect.

\subsubsection{Relation to the Screen Entanglement Conjecture}

Holographic entanglement entropy proposals \cite{Ryu2006,Hubeny2007} have recently been conjecturally generalized beyond the context of AdS/CFT by employing past or future holographic screens in arbitrary spacetimes \cite{Sanches:2016sxy}.  The proposed construction is to anchor extremal surfaces to the boundaries of subregions of leaves. The properties of past and future holographic screens are sufficient to ensure that the areas of these extremal surfaces satisfy expected properties of entanglement entropy like strong subadditivity.  The statement that one fourth of the area of such extremal surfaces is in fact the entanglement entropy of a subsystem in a quantum theory holographically defining the spacetime in which the screen lies is called the ``screen entanglement conjecture.''

The area law proven in this paper applies to subregions of leaves, the same objects to which an entanglement entropy-like quantity was assigned in \cite{Sanches:2016sxy}.  Suppose that $A_0$ is a region in the leaf $\sigma_0$ and $A_r$ is the result of translating $A_0$ along the fibration to $\sigma_r$.  Let $S(A_r)$ denote the screen entanglement entropy of $A_r$ as defined above via the extremal surface anchored to $\partial A_r$.  With the exception of cases that are topologically nontrivial, $S(A_r)$ satisfies a ``Page bound'':  $S(A_r) \leq \min(\norm{A_r},\norm{\sigma_r \setminus A_r})$.  Our area law applies to the evolution of the subregions $A_r$ and $A_r^C$ and thus causes the Page bound to become less restrictive whenever $r$ is increased.  This does not prove that $S(A_r)$ increases monotonically.

\subsection{Proof of the Area Law for Subregions}

From here on we will assume that $H$ is a past holographic screen.  Our argument can be modified to the case of a future holographic screen in an obvious way.  Because $H$ is a past screen,
\begin{equation}
\label{theta_cond}
\begin{split}
\theta^k = 0 \\
 \theta^l > 0.
 \end{split}
\end{equation}
Moreover, we now have $\alpha > 0$ on all of $H$.

To carefully study the evolution of areas of regions in leaves, it is convenient to consider the null surfaces passing through a leaf $\sigma_r$.  First, extend $k$ and $l$ to a tubular neighborhood of $H$  by following along the geodesics generated by $k$ and $l$.  Now let $N_r$ denote the null surface obtained by starting from points on $\sigma_r$ and following the integral curves of $k$ in both the $+k$ and $-k$ directions.  Let $L_r^+$ denote the null surface obtained by starting at $\sigma_r$ and following the integral curves of $l$ only in the $+l$ direction.

We now fix an (arbitrarily chosen) reference leaf $\sigma_0$.  There exists an $r_0>0$ such that if $0<r<r_0$, it is possible to define a ``zig-zag'' map $f_r:\sigma_0 \to \sigma_r$ as follows.  If $p \in \sigma_0$, follow $L_0^+$ from $p$ along a generator of  $L_0^+$ (i.e. along the integral curve of $l$ that $p$ lies on) until $L_0^+$ intersects a generator of $N_r$.  Then, follow the $N_r$ generator to $\sigma_r$.  Bousso and Engelhardt established that $f_r$ is well-defined for sufficiently small $r$ (this is why we restrict to $r<r_0$).  $f_r$ is, in fact, a diffeomorphism between $\sigma_0$ and $\sigma_r$.

Considering equation \ref{theta_cond} and the fact that $\alpha>0$, the zig-zag construction of $f_r$ implies that if $A_0$ is a $D-2$ dimensional submanifold of $\sigma_0$,
\begin{equation}
\label{fr_area}
\frac{d}{dr}\Big|_{r=0} \norm{f_r(A_0)} = \int_{A_0} \sqrt{g^{\sigma_0}} \: \alpha \: \theta^l \: >0.
\end{equation}
The area law of Bousso and Engelhardt is obtained in the case where $A_0 = \sigma_0$ because $f_r$ is surjective.

Aside from the case where $A_0 = \sigma_0$, the fact that $\norm{f_r(A_0)}$ is an increasing function of $r$ is an unattractive area law.  One issue is that the definition of the function $f_r$ involves the choice of the reference leaf (i.e. the choice of $r = 0$).  Moreover, the family of regions  $\{ f_r(A_0) \: | \: r\in[0,r_0) \}$ cannot necessarily be extended to all $r$.

Fortunately, as described above, there is a simpler way to carry subregions from one leaf to the next.  Let $A_{r_1}$ be a $D-2$ dimensional submanifold of the leaf $\sigma_{r_1}$. Define $A_{r_2} \subset \sigma_{r_2}$ by starting from points in $A_{r_1}$ and following along the fibration of $H$ (i.e. the integral curves of $h$) by parameter $r_2 - r_1$.  Note that this procedure gives a well-defined region $A_r \subset \sigma_r$ for the entire range of $r$.  We now prove that $\norm{A_r}$ is an increasing function.

\begin{figure}
\centering
\includegraphics[width=8cm]{sharpeningtest.pdf}
\caption{We show that $A_r$ has monotonic area by comparing $A_r$ with the region $f_r(A_0)$.  As depicted here, $A_r$ and $f_r(A_0)$ are identical at linear order in $r$.}
\label{comparison}
\end{figure}

First, the following Lemma shows that $f_r$ behaves similarly to $h$-translation for small $r$:
\begin{lemma}
\label{tangent_vec}
If $p_0 \in \sigma_0$, let $\gamma: [0,r_0) \to H$ be the curve on $H$ defined by $\gamma(r) = f_r(p_0)$.  Then, the tangent vector of $\gamma$ at $r=0$ is $h(p_0)$.
\end{lemma}
\begin{proof}
We will begin by introducing a set of convenient coordinates.  Fix a coordinate chart on $\sigma_0$ for a neighborhood of $p_0$.  We denote these coordinates by $x^i$, $i\in \{1,\ldots D-2 \}$ and require that $p_0$ corresponds to the origin of $\bold{R}^{D-2}$.  Extend to coordinates $\{(x^i,r)\}$ on $H$ by following the integral curves of $h$ from $x^i$ by parameter $r$ to reach the point labeled by $(x^i,r)$.  Note that this point will lie in $\sigma_r$.  Finally, extend to coordinates  $\{(x^i,r,z)\}$ by starting from the point $(x^i,r)$ and following the integral curves of $k$ by affine parameter $z$.  Note that $H$ is the $z=0$ hypersurface.

Because $\alpha \neq 0$, we can put $l\big|_H = \frac{1}{\alpha} h - \frac{\beta}{\alpha} k$.  Thus, in the coordinates $(x^i,r,z)$ constructed above, we have
\begin{equation}
\label{hlk_H}
\begin{split}
&h = (\bold{0},  1,  0) \\
& l \big|_{z=0} = (\bold{0},  \frac{1}{\alpha},  -\frac{\beta}{\alpha}) \\
& k \big|_{z=0} = (\bold{0},  0,  1)
 \end{split}
\end{equation}
where $\bold{0}$ denotes $D-2$ zeros.  The curve $\gamma(r)$ also takes a simple form in our coordinates: because $f_r$ maps points in $\sigma_0$ to points in $\sigma_r$, we have
\begin{equation}
\label{gamma_r}
\gamma(r) = (x^i(r), r, 0)
\end{equation}
where $x^i(r)$ is a curve in $\bold{R}^{D-2}$.  Our Lemma will be proven by showing that $\dot{x}^i(0)=0$.

Let $\xi_0(\lambda)$ and $\zeta_r(\lambda)$ denote, respectively, the geodesics generated by $l$ and $k$ from the points $\gamma(0) = (\bold{0},0,0)$ and $\gamma(r) = (x^i(r),r,0)$.  The zig-zag definition of $f_r$ implies that $\xi_0$ and $\zeta_r$ have an intersection: there exist functions $\lambda_1(r)$ and $\lambda_2(r)$ such that
\begin{equation}
\label{intersect}
\xi_0(\lambda_1(r)) = \zeta_r(\lambda_2(r)).
\end{equation}
Meanwhile, equation \ref{hlk_H} implies that
\begin{equation}
\label{geodesic_series}
\begin{split}
\xi_0(\lambda_1(r)) & = \Big( \bold{0}, \frac{1}{\alpha_0} \lambda_1(r) , -\frac{\beta_0}{\alpha_0} \lambda_1(r) \Big) + O\big(\lambda_1(r)^2 \big)\\
\zeta_r(\lambda_2(r)) & = \Big(x^i(r), r , \lambda_2(r) \Big) + O\big(\lambda_2(r)^2 \big)
 \end{split}
\end{equation}
where $\alpha_0 = \alpha(r=0)$ and $\beta_0 = \beta(r=0)$. Comparing the $r$ and $z$ components of equation \ref{geodesic_series} now gives
\begin{equation}
\label{lambda_series}
\begin{split}
& \lambda_1(r) = \alpha_0 \: r + O\big(\lambda_1(r)^2, \lambda_2(r)^2 \big) \\
& \lambda_2(r) = -\beta_0 \: r + O\big(\lambda_1(r)^2, \lambda_2(r)^2 \big)
\end{split}
\end{equation}
which then implies that
\begin{equation}
x^i(r) = O\big(\lambda_1(r)^2, \lambda_2(r)^2 \big) = O\big(r^2).
\end{equation}
We conclude that $\dot{x}^i(r=0) = 0$.
\end{proof}

\begin{theorem}
Let $A_0 \subset \sigma_0$ be a $D-2$ dimensional submanifold of $\sigma_0$ and define $A_r$ as the result of translating $A_0$ along the integral curves of $h$ by parameter $r$.  Then, $A_r$ has strictly increasing area.
\end{theorem}
\begin{proof}
Take $r \in [0,r_0)$.  We have
\begin{equation}
\label{sym_diff}
\Big| \norm{f_r(A_0)} - \norm{A_r} \Big| \leq \norm{f_r(A_0)  \: \Delta \: A_r}
\end{equation}
where $\Delta$ denotes the symmetric difference of sets: $A \Delta B = (A \setminus B) \cup (B \setminus A)$.  Now Lemma \ref{tangent_vec} and the compactness of $\sigma_r$ implies that
\[
\frac{d}{dr}\Big|_{r=0} \Big( \norm{f_r(A_0)  \: \Delta \: A_r} \Big)= 0.
\]
Noting that both sides of equation \ref{sym_diff} are nonnegative for all $r$ and are zero at $r=0$, we conclude that
\begin{equation}
\label{deriv_equal}
\frac{d}{dr}\Big|_{r=0} \Bigg( \Big| \norm{f_r(A_0)} - \norm{A_r} \Big| \Bigg) = 0.
\end{equation}
But equation \ref{fr_area} implies that $\norm{f_r(A_0)}$ is increasing at $r=0$ so we must have that $\norm{A_r}$ is also increasing at $r=0$.

While we have only proven that $A_r$ has increasing area at $r=0$, we can define a zig-zag function analogous to $f$ from any reference leaf and repeat all arguments above for any $r$.  Thus, we conclude that $A_r$ has strictly increasing area.  In fact, equations \ref{fr_area} and \ref{deriv_equal} show that
\[
\frac{d}{dr} \norm{A_r} = \int_{A_r} \sqrt{g^{\sigma_r}} \: \alpha \: \theta_l \: >0.
\]

\end{proof}

\noindent {\bf Acknowledgments \ } We are grateful to R. Bousso, M. Moosa, Y. Nomura, and Nico Salzetta for discussions.  The work of FS is supported in part by the DOE NNSA Stewardship Science Graduate Fellowship.  The work of SJW is supported in part by the BCTP Brantley-Tuttle Fellowship for which he would like to extend his gratitude to Lynn Brantley and Douglas Tuttle.

redpajama_set_name: RedPajamaArXiv


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text:
Aleksandr Panchenko
"Strange faith" and the blood libel
These notes are based upon my studies of folklore, rituals and ideology of two Russian popular religious movements of 18th — 19th centuries: Khristovschina ("the Christ's faith", known also as "the sect of Khlysty") and Scopchestvo ("the Castrates"). Although there has been written a lot about both sects, their religious practices have actually never been the subject of anthropological analysis. Meanwhile, both fundamental works by scholars of religion and popular essays on Khristovschina and Scopchestvo abound in various fantasies and legends. The exoteric legendary context of the history of Russian mystical sectarianism seems to be of special interest for researchers studying the problems of confessionalisation and construction of religious identities in post-Petrine Russia along with semiotics and typology of social legend in medieval and modern Europe.
In 1733—1739 and 1745—1756, two commissions were in session at Moscow. Their task was investigation of "the Quakers heresy" — the name given by authorities to Khristovschina which had spread widely in Moscow region and on the Middle Volga. The activities of the second commission were notable for extreme cruelty, numerous abuses, and illegal treatment of prisoners. One of the 19th century researchers remarks in this connection: "The distinguishing feature of the commission's activity is extreme cruelty of secular court. In 1747, tortures were used nearly every day, and the commission suggested that it was necessary to have two executioners at its permanent disposal..." (Nechaev 1889, 103). While the first commission had mainly limited itself by flogging during interrogations and confrontations, the majority of testimonies, recorded by the second one, was received after hanging on dyba or "fire-burning".
The materials of this trial have for the first time displayed the motif to be associated with the followers of Khristovschina for the next 150 years. I mean accusations of group sexual intercourse (svalnyi grekh) and ritual sacrifice of infants. The scholars of the last century usually took the accusations for granted. A modern author, A. Etkind, supposes, on the contrary, that "the very court, according to trial data, seems to believe not in this version" (Etkind 1996, 32; 1998, 138). As to the historical truth, the accusations, indeed, can not stand any consequent criticism. However, Etkind is mistaken concerning the position of the court. It seems that just the latter (i. e. the second commission) has inspired the corresponding testimonies of the sectarians. Comparison of the interrogation records allows to suggest that the story of ritual infanticide had been composed by the judges themselves and then was offered to the accused (Nechaev 1889, 180).
The analysis of these testimonies (Nechaev 1889, 180—199; Reutsky 1872, 35—37; Pelikan 1872, 152—162) allows to single out the following motifs of ritual murder legend as applied to Russian mystical sectarians:
While rejecting marriage, the sectarians' leaders encourage free sexual interrelations which are called "love" and take place after the sectarians' gatherings.
Infants, being concepted during the "love", are intended to ritual sacrifice.
The infants intended to sacrifice are baptised according to special ritual.
The baptised infant is slaughtered, his heart is cut out, and his blood is collected.
The heart, dried and pound, is mixed with meal in order to bake breads; the blood is mixed with water or kvass.
These breads and water are distributed during the gatherings instead of communion.
The immediate reason for this particular set of motifs was the special appearance of Khristovschina rituals which included technique of ecstasy, based upon consistent repetition of the Jesus prayer, and specific form of communion obviously connected with the Old Believers — bespopovtsy tradition. Both could be explained by the tendency to peculiar ritual creativity, having been characteristic for popular eschatological movements of 17th century. However, the specific features of Khristovschina ritual do not constitute any solid ground for the accusations of free sexual intercourse and ritual infanticide. It is probably, that involuntary causers of the accusations were two eminent church figures of the late 17th century: Ignatii (Rimskii-Korsakov), the metropolitan of Tobol'sk, and St. Dimitrii Rostovskii. In his third message (1692), Ignatii has told a story about a certain schismatic who had lived in woods between Vologda and Kargopol'. The story could be recorded by Ignatii in 1687 near Kostroma and Kineshma where the future metropolitan had been sent "for admonishing the schismatics".1 According to Ignatii, this "seeming saint" was famous among the nearby peasants for his monastic life and attracted a lot of followers of both sexes. However, he was actually "magician and sorcerer", he taught everybody "to live in lechery without a shame", and rejected marriage.
Once a man from Vologda comes to the teacher. He is burdened by sins and wants to be saved through ascetic life. At first, he is locked in a cell and prescribed to bear severe lent and prayer discipline. Not long after, the neophyte understands that the teacher's cell is behind the wall. He can not refrain his curiosity and began to spy upon the neighbouring room. Then a terrible scene opens before his look. Two men come to the teacher and tell that a girl living in the monastery has born a male infant. The teacher answers: "Have not I told you, that when the girl would born a baby, you should cut out his heart and bring it to me?" After a time, they bring the infant's heart still beating; the teacher cuts it into four parts and orders to pound them after drying. Then, he himself wraps the meal got in papers and gives it to his disciples who are to preach "at towns and villages" two-fingered cross and refusal of church rituals. Along with it, they have to put the meal "into food or water, being in a house, or into wells". Those who taste this food or drink should turn their mind to the Old Belief and should become "voluntary martyrs", i. e. self-burners.
The curious neophyte from Vologda is horrified by what he has seen. He escapes from the monastery with the help of ruse. The teacher understands that his secret is disclosed and, in his turn, leaves for Paleostrovskii monastery. The authorities send there emissaries with admonition, but the schismatics lock in the monastery and burn themselves (Ignatii 1855, 116—123).
Ignatii's third message was used by Dimitrii Rostovskii while compiling his Rozysk o raskol'nichiei Brynskoi vere ("Investigation of Schismatics' Brynsk Faith") (1709). He has nearly word for word reproduced the story of the "magician and sorcerer", having added to it certain rumours which he had recorded himself (Dimitrii Rostovskii 1847, 574—579, 586—587, 590—591, 595, 597; cf.: Shliapkin 1891, 449). Thus, his "Investigation" contained almost the full scale of accusations addressed to sectarians by the second commission. It is without a doubt that a lot of its members (especially — of spiritual rank) was acquainted with the text of the "Investigation": it had been considered by the Synod and recommended for publication just in the first half of 1740-s. The publication took place, indeed, in 1745. Since the majority of sectarians' confessions of orgies and ritual infanticide was recorded in 1747, it is very likely that they were based upon the corresponding parts of the essay by Dimitrii Rostovskii.
The story of ritual murder, recorded by metropolitan Ignatii, has an earlier prototype in Russian tradition. It comes from the early 17th century. In his note about the origin of Khristovschina, V. N. Perets cites the following text, found in a manuscript of this epoch and obviously implying the Cathars of Milan. It describes "mad people" who gathered "in the city of Mediolam to pray devilish prayer at night" and committed orgies.
And since that fall, a child will be concepted by woman or girl, and they will tell to their priest, and he writes down their names and the number of days, and when the infant is born, they bring him to the place where they gather for their unclean prayer and intercourse, and their priests, after setting fire, will burn the infant, shovel up the ashes, and take it as relics. And when they assign a new priest, they give him the ashes in vine, and they join other madmen to their nasty faith by the very ashes...
(Perets 1898, 119—120)
V. N. Perets, having been convinced in trustworthy of the legend about orgies and bloody sacrifice within Khristovschina rituals, considered the text as an evidence of South- and West-European origins of Russian mystical sectarianism. He wrote: "The item and those like it, having been appeared already in the early 17th century, have anticipated the propaganda of sectarian mystical ideas, spoken of by researchers" (Perets 1898, 120). I, on the contrary, think that the discovery of Perets witnesses of the ways the legendary subject, finally associated with Khristovschina followers, migrated by.
This is historical and literary aspect of the legend under consideration. However, it can be assumed that dissemination of its motifs was not limited by exclusively bookish context. Oral reproduction of the story recorded by metropolitan Ignatii is confirmed by specific folklore features of its plot, being close in a way to novelistic tales about robbers (SUS 955 (AT 955) The Robber Bridegroom; SUS 955 B Woman and Robbers). Another witness of oral transmission of the schismatics' ritual murder story can be found in the materials of 1745—1756 trial. The commission's case of Alatyr' peasants has begun due to information by psalomtschik (reader) Ivan Grigor'ev. According to his words, "he has heard from the priest of Mironki village that a girl Aliona had killed her new-born infant and that schismatics had used the infant's body for communion". However, the priest Ivan Petrov of Mironki who had been immediately taken to the commission, has run away from prison and disappeared without a trace (Nechaev 1889, 136—137).
The next record of the legend about orgies and bloody communion amongst Russian mystical sectarians has appeared only in 1840-s. It was made by baron August Haxthausen who travelled over Russia in 1843 and described his observations of Russian life in a vast monograph. Its first part has been published in Hannover in 1847 (both in German and in French). In a chapter devoted to Russian schism and sectarianism, he, with reference to his secretary — assimilated German chemist, wrote:
At the night before the Easter Skoptcy and Khlysty gather together for great service in honour of the Mother of God. A girl, fifteen years old, being persuaded with tempting promises, is put tied up into a bath with warm water. Old women come in, make an incision on her left breast, then cut off the breast and stop the blood with extraordinary quickness. The breast cut off is divided into small parts which are placed on a dish, and everyone present eats a part; then the girl is taken out from the bath and placed upon an altar staying near-by, and all the members of the sect dance wildly around here singing:
po plasachom
po gorachom
na Sionskaja goru Auf zum Tanzen!
Auf zum Springen!
Nach Sions Bergen!
The dance becomes more wild and furious, then suddenly all the candles are blown out and a nasty orgy begins.
(Haxthausen 1867, 227—229).
The information by Haxthausen is of special interest since the sacrifice of an infant concepted during svalny grekh is replaced by communion through cut off breast of a young girl. It is very likely, that the story by former chemist unites traditional legends of orgies and bloody sacrifice amongst Khristovschina with rumors about ritual amputation of mammila, having been spread among female followers of Scopchestvo in 1820s — 1830s. This operation was equivalent to male castration.
Both the Haxthausen's information and the story once told by metropolitan Ignatii were used by the later students of Russian mystical sects, V. I. Kelsiev and P. I. Melnikov-Pecherskii. The first of them, in an essay Sviatorusskie dvoevery ("Double-believers of the Holy Rus'"), has published his evidently invented conversation with "goddes Avdotia" supposed to be one of the leaders of Khristovschina and to run from Kurskaya gubernia (district) because of oppression from local authorities. The conversation is pretended to take place "in a certain town on low Danube in 1864" (Kelsiev 1869, 1—30). On behalf of Avdotia, Kelsiev describes, consistently and expressively, "election" of Mother of God, communion by amputated breast, birth of a "little Christ" (khristosik) concepted during an orgy, and bloody sacrifice (according to Kelsiev, it is associated with circumcision) which is also finished by communion: "They have slaughtered him into left side... into the very little heart, — and he has not even cry. They have let out hot blood into a cup — all people have communicated — and the blood was read, and steam went from it" (Kelsiev 1869, 29).
We can assume, that the origin of the story by Kelsiev was not only connected with the bookish sources mentioned. It is probable, that Kelsiev has knew indeed the legend of svalny grekh and bloody sacrifice on the low Danube where he lived in 1860s amongst Cossacks-Nekrasovtsy and Scoptcy. It is also probable that the legend was told him about the Scoptcy, since the term "circumcision" was used. The notion of circumcision played an important role in ideology and "folk exegetics" of Scoptchestvo and could be easily reflected in the legend of sectarians' bloody sacrifice. It is likely, finally, that Melnikov-Pechersky, who retells, in general, Dimitrii Rostovskii, Haxthausen, and Kelsiev, has also used certain oral sources. He, particularly, refers to the story "of a peasant who was in Khristovschina heresy" (Melnikov 1909, 358—361).
The publications by Haxthausen, Melnikov, Kelsiev along with the works by Reutskii and Pelikan who used the materials of the second trial of the Moscow Khristovschina, have solidly affirmed the legend of orgies and bloody sacrifice amongst Khristovschina and Scoptchestvo both in scholarly literature and fiction of late 19th — early 20th century. Curiously enough, the legend was trusted by European historians and ethnologists too. H. L. Strack, having been the first to unmask the blood accusation of Jews and to study its historical and cultural meaning, assumed the bloody sacrifice to be a part of Russian sectarians' ritual: "The majority of Khlysty communicate by water and bread only; however, according to a number of testimonies... some of them use meat and blood of a new-born infant, namely, that first-born by a "saint girl", elected to be "the Mother of God" after ecstatic-obscene feast which follows the election". Here Strack also cites Haxthausen (Strack 1995, 34—35). It is obvious that A. van Gennep means also Khristovschina while speaking of "ceremonies of certain Russian sects when men and women have coition voluntarily or accidentally" (Van Gennep 199, 155). Finally, the Russian literature of late 19th — early 20th century has too played a notable role in spread of the legend. Melnikov-Pecherskii (Na gorakh), Merezhkovskii (Petr i Aleksei), Andrei Belyi (Serebrianyi Golub') can at least be mentioned here.
Thus, the legend of orgies and bloody sacrifice amongst mystical sectarians was reproduced in 18th — 19th centuries Russia in both bookish (scholarly and literary) context and popular oral tradition. Although the first known appearance of the legend in literary tradition was determined by external influence, it could probably emerge independently in peasants' rumours about different denominations of schismatics. Distribution of similar texts and notions can be demonstrated by contemporary field records: those areas of Nizhnii Novgorod region, where different confessional groups are mixed, are abundant in mutual accusations of sacred uncleanness, orgies, etc. Contemporary legend of dushilova vera ("the strangler faith"), which is usually associated with the Old Believers — bespopovtsy and presumes that the members of confessional groups kill and bury secretly those being seriously ill or too old, is particularly characteristic here. 2
However, as far as I know, contemporary Russian peasants' legendary does not contain the motif of ritual human sacrifice among sectarians or the Old Believers. In order to understand the origin and functions of the legend in its connection with Khristovschina and Scoptchestvo, we are to analyse it in more broad context. The most known and well studied parallel here is the abovementioned blood libel (known also as "the legend of Jewish ritual murder") which supposes that every year Jews sacrifice a Christian child and use his blood in their rituals. 3 The blood libel legend is connected with various legends about Jews desecrating host and about Jews-poisoners.
Within the history of medieval Europe, the blood libel legend appears for the first time in the Norwich case of 1144 where Jews were accused of such a crime. According to the accusation, they have bought a Christian adolescent William on the eve of the Easter, exposed him to tortures similar to those of Christ, crucified him on Good Friday, and then buried (Trachtenberg 1943, 130; Dundes 1991, 339—340). In the second half of 12th century, such accusations became widespread in England, France, and Spain. During the next four centuries, the legend slowly migrated to the east: through German-speaking lands to the countries of Eastern Europe. Since 1230s — 1240s, Jews were accused not only of ritual murder of Christians but also of using their blood with ritual or magic purposes. The culmination of the blood libel "epidemic" had fallen on 15th — 16th centuries, then the quantity of accusations in the countries of Western and Central Europe began to decrease (the Reformation, probably, was one of the reasons for it). But in Eastern Europe (especially — in Poland), the blood libel became widespread just in 16th — 17th centuries (Hsia 1988, 3). In 18th — 19th centuries the accusations of ritual murder remained mainly in Poland and near the western borderline of the East-Slavonic area (Dahl' 1995, 402—403).
One of the most famous cases based upon blood libel was investigated in 1255 at Lincoln where fifteen Jews were hanged for allegedly crucifixion of adolescent Hugh. The story constituted the plot for both English popular ballad "Sir Hugh, or, The Jew's Daughter" and one of Chaucer's Canterbury Tales (The Prioress' Tale) (Trachtenberg 1943, 131—132; The Blood Libel Legend 1991, 338—339). Another legend of Jewish ritual murder, being well known to folklorists, is connected with Judenstein near Innsbruk where the local cult of Andreas (Anderl) Oxner of Rinn existed at least since early 17th century. According to the legend, Anderl had been sold to Jewish merchants who martyred him to death on a big flat stone and then hung the body on a birch-tree. The boy's mother carried his body to the church at Rinn. After a time passed, the stone was brought there too. As to the birch, once a shepherd cut down the tree and attempted to carry it home but broke his leg and died from the injury (Grimm 1956, 331—332 (Nr. 353)). "The Velizh case" of 1823 and the Beilis case (Kiev, 1913) can be mentioned among the most notorious episodes of the blood libel history within Russian Empire.
The explanations of genesis and functions of the legend of ritual murder vary greatly: from pure historical or ethnological to psychoanalytical. S. Roth, for instance, supposes that the first stimulus for spreading of the blood libel was the custom of Purim festival including ritual punishment of Haman's effigy (Roth 1991, 270). According to H. Strack, the legend of ritual murder and use of Christians' blood is due in its origin to both medieval notions of special magic and curative force of blood and misunderstanding of various elements of Judaic ritual tradition. At the same time, Strack was one of the first to stress social and historical peculiarities of blood libel by pointing out that it is usually associated with religious (or, less often, social and political) minorities. He reminded that charges with ritual cannibalism and incest or orgies had been brought against early Christians, Montanists, Valdenses, Cathars, etc. (Strack 1995, 221—228). This position is shared by J. Trachtenberg who, besides, mentions projective aspect of the blood libel: "It is not difficult to see how a naive, theology-ridden people could transfer their own beliefs and practice to another: if "the blood of Christ" could redeem Christians, why should not the Jews seek to profit from its peculiar virtue, and if that blood played so prominent part in Christian ritual, why not also in Jewish? — allowing, naturally, for the perverse non-Christian course Jews could be expected to follow?" (Trachtenberg 1943, 154—155).
Projective aspect of the blood libel is paid much attention to in the very psychoanalytical historiography, although the majority of explanations offered by its representatives, in my opinion, seems to be pure fantasies. Th. Reik, for example, considers the legend of ritual murder to be the projection of unconscious feeling of guilt, emerging in Christian culture on the base of Oedipal complex of deicide. "Mankind insofar as it has turned Christian confesses in this legend... the old tendency to deicide" (Reik 1923, 129; cited according to Dundes 1991, 351). According to M. I. Seiden, the blood libel is to be explained through Oedipal model, so far, historically, Judaism gave birth to Christianity and, consequently, Jews are the "fathers" of Christians. The Jew, by Seiden, is "the monstrous father who threatens or destroys the lifes of his innocent primordial children" (Seiden 1967, 78; cited according to Dundes 1991, 351). E. Rappaport, finally, suppose the legend of ritual murder to be a specific projection of Christian doctrine of transubstantiation (Rappaport 1991, 304—335).
Psychoanalytical premises determine also the interpretation by A. Dundes who proceeds from his own theory of "projective inversion". The latter, according to Dundes, "refers to a psychological process in which A accuses B of carrying out an action which A really wishes to carry out himself" (Dundes 1991, 352—353; cf.: Dundes 1980, 33—61). As to the legend of ritual murder, it is a projection, in his opinion, of unconscious Christian guilt feeling caused by the Eucharist. "To incorporate the blood and body of one's saviour is at the very least symbolic cannibalism. <...> For the commission of an aggressively cannibalistic act, participants in the Eucharist would normally feel guilt... Where is the guilt for such an act displaced? I submit it is projected wholesale to another group, an ideal group for scapegoating. By means of this projective inversion, it is not we Christians who are guilty of murdering an individual in order to use his or her blood for ritual religious purposes (for Eucharist), but rather it is you Jews who are guilty of murdering an individual in order to use his or her blood for ritual religious purposes, making matzah" (Dundes 1991, 354). In order to confirm "cannibalistic" associations caused by the Eucharist, Dundes points out corresponding accusations put by the Romans against early Christians.
Although the projective aspect of the blood libel, stressed by Dundes, seems to be important indeed, the other points of his conception look controversial. First, like any psychoanalytical conception, it proceeds from very arbitrary definition of basic motivations evoking this or that "substitution" or "projection". Here such a motivation is seen in the guilt allegedly to be felt by Christians during the Eucharist, especially within the Easter period. Second, the idea by Dundes does not explain why do legends similar to the blood libel arouse outside Christian religious context. Even if we do not mention numerous stories of bloody rituals by Satanists (thus far they could be interpreted as inverted projection of Christian rituals too), it is worth to remember the legends of organ transplantation (so called "babyparts stories") having been widespread within the Third World countries in late 1980s (Campion-Vincent 1993) or Russian narratives of the same time describing "co-operators" cooking grills of childish meat (Novichkova 1990, 134—136). Finally, the theory by Dundes does not allow to understand, why is the motif of ritual infanticide so closely connected in certain cases with the motifs of orgy and/or incest?
The theme of cannibalism along with infanticide has a rich history in European cultural tradition. In fairy-tales and peasants' mythological narratives, personages of "cannibalistic" nature are usually connected with the world of the dead. However, the more broad semiotic and historical perspective shows that the theme of cannibalism is most often used for marking anti-social or other-social, i. e. "alien" culture, "alien" customs, etc. The cannibal often represents not the "other" world, but the "other" society: although alien, he is still human being. If Europeans usually imagine "black cannibals", the African natives having faced European civilisation told each other stories about white man-eaters (Bogdanov 1999). "Litva" (Lithuanians), as a personage of North-Russian local legends imagined as other-worldly but human community, is characterised by specific tendency to fry or boil little Russian children. 4 Thus, the themes of cannibalism and infanticide are used in mass consciousness for interpretation of "alien" or "strange" social order, the latter being often characterised as a set of inverted norms and taboo habitual to the "own" culture of interpreters. The motifs of promiscuous sexual relations, orgies, and incest seem to play the similar role in this context.
In my opinion, the inversion of habitual cultural standards is the dominant adaptive mechanism in construction of the image of an "alien" social group. It is of special importance when society faces not only other-social, but other-confessional — "strange faith" (Campion-Vincent 1993, 247—248). It seems that the "immediate material" for such construction of inverted images comes from cultural forms which cause abnormal feelings of uncertainty and anxiety. Obviously, it is necessary to agree with Dundes concerning projective meaning of the blood libel, since cannibalistic associations of the Eucharist are witnessed not only by accusers of Christians but by Christians themselves. Medieval Christian hagiography is abundant in stories (so called "the legend of the eucharistic miracle) about a pagan or an unfaithful (most often a Jew or a Saracen) who, willing to understand the meaning of the Eucharist, comes to a church during liturgy and sees a priest killing an infant, cutting the body apart, and giving the meat and the blood to the flock. The miracle makes the unfaithful to become the Christian (Tunitskii 1907; Yatsimirskii 1910). It is likely, that such eucharistic connotations were projected into both the legend of Jewish ritual murder and the stories of bloody sacrifice amongst Western and Russian sectarians. However, the main reason here is not the guilt feeling stressed by Dundes but correlation of these motifs with traditional notions of other-social, of what "strange religion" can and must be. It is important that the rise of the legend in various social, national, and religious contexts can not be explained only by migrations of the whole subject or single motifs.
Nearly every ritual, being a liminal situation, inevitably presumes both positive and negative emotions of its participants. It is hardly, however, that feelings of anxiety, uncertainty, fear, etc. experienced by performers of a ritual must be necessarily substituted and projected somewhere outside the group. In normal situation, the mechanism of stabilisation of such emotions is provided by the ritual structure itself. But when it is necessary to adapt "alien rituals" and "strange religion", the very "ritual fears" are broadly used by mass consciousness.
On the biography and ecclesiastic and literal activities by Ignatii Rimskii-Korsakov see: Abramov 1862, 156—157; Shliapkin 1891, 168—170; Ogloblin 1892, 286—291; Belobrova, Bogdanov 1993, 26—31.
I use the data presented in L. N. Novikova's paper "Isolating Functions of Myth, and a Dialog of Cultures". The paper was delivered at the 4th conference "Mythology and Day-to-Day Life" (St.-Petersburg, Institute of Russian Literature (Pushkin House) RAS, March 1—3, 2000).
Thompson 1955—1966, V 361: Christian child killed to furnish blood for Jewish rite (Hugh of Lincoln). See: Krov' v verovaniakh i sueveriakh 1995; Gessen, Vishnitser, Karpin 1914; Trahtenberg 1943; Dundes 1991; Hsia 1988. Cf: Ashliman D. L. Anti-Semitic Legends (http://www.pitt.edu/~dash/antisemitic.html).
Archives of Russian Geographic Society. Razriad XXXII. No. 33. L. 6. Archives of Ethnological Department of the European University at St.-Petersburg. Novgorod district, Khvoinaya region. 1997. PF-3.
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Belobrova, Bogdanov 1993 — Белоброва О. А., Богданов А. П. Игнатий // Словарь книжников и книжности Древней Руси. Вып. 3 (XVII в.). Ч. 2. СПб., 1993.
Bogdanov 1999 — Богданов К.А. Каннибализм: история одного табу // Пограничное сознание (Альманах "Канун". Вып. 5) / Сост. В.Е.Багно, Т.А.Новичкова. СПб., 1999.
Campion-Vincent 1993 — Campion-Vincent V. Demonologies in Contemporary Legends and Panics. Satanism and Babyparts Stories // Fabula. 1993. Bd. 34. Hf. 3/4.
Dahl' 1995 — Розыскание о убиении евреями христианских младенцев и употреблении крови их // Кровь в верованиях и суевериях человечества / Сост., примечания В. Ф. Бойкова. СПб., 1995
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Melnikov 1909 — Мельников П. И. (Андрей Печерский). Полное собрание сочинений. Изд. 2-е. Т. VI. СПб., 1909.
Nechaev 1889 — Нечаев В. В. Дела следственные о раскольниках комиссий в XVIII в. // Описание документов и бумаг, хранящихся в Московском архиве Министерства юстиции. Кн. VI. М., 1889.
Novichkova 1990 — Новичкова Т. А. Два мира — земной и космический — в современных народных легендах // Русская литература. 1990. № 1.
Ogloblin 1892 — Оглоблин Н. Н. Библиотека сибирского митрополита Игнатия, 1700 г. // Библиограф. 1892. № 8/9. Отд. 1.
Pelikan 1872 — Пеликан Е. Судебно-медицинские исследования скопчества. СПб., 1872.
Perets 1898 — Перетц В. К вопросу о времени возникновения хлыстовщины // Этнографическое обозрение. 1898. № 2.
Rappaport 1991 — Rappaport E. A. The Ritual Murder Accusation: The Persistence of Doubt and the Repetition Compulsion // The Blood Libel Legend: A Casebook in Anti-Semitic Folklore. Ed. A.Dundes. Madison, 1991.
Reik 1923 — Reik Th. Der Eigene und der Fremde Gott: Zur Psychoanalyse der religiosen Entwicklung. Leipzig, 1923.
Reutsky 1872 — Реутский Н. В. Люди Божьи и скопцы. Историческое исследование (из достоверных источников и подлинных бумаг). М., 1872.
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Shliapkin 1891 — Шляпкин И. А. Св. Димитрий Ростовский и его время (1651—1709 г.). СПб., 1891.
Strack 1995 — Штрак Г. Л. Кровь в верованиях и суевериях человечества: Народная медицина и вопрос о крови в ритуале евреев // Кровь в верованиях и суевериях человечества / Сост., примечания В. Ф. Бойкова. СПб., 1995.
SUS — Бараг Л. Г. и др. Сравнительный указатель сюжетов. Восточнославянская сказка. Л., 1979.
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Yatsimirskii 1910 — Яцимирский А. И. К истории апокрифов и легенд в южно-славянской письменности. IX. Сказание об эвхаристическом чуде // Известия Отделения русского языка и словесности Императорской Академии наук. 1910. Т. XV. Кн. 1.


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text:
Thune
Potential Republican Presidential candidate, John Thune
I ran into Congressman Jimmy Duncan in the hall of the Capitol and we had a little chat.
Duncan is one of the nicest guys you will ever meet, a savvy politician who is completely honest and to the untrained eye, just an awe-shucks, country lawyer type of person.
Duncan has taken some tough votes in his career. He votes against pretty much all spending bills and he voted against the Iraq War, votes that in hindsight look pretty smart. He is an old-time conservative, but he isn't one to beat his own chest or pontificate too much.
Anyway, I asked Mr. Duncan what he thought about the upcoming election, and he was upbeat. He told me that he hasn't seen this kind of excitement from the Republican base since 1994. He said that each year he hosts a big event for his campaign in his hometown of Knoxville, Tennessee. He typically gets around 500 hundred to show up, but in 1994, Newt Gingrich drew 1200.
This year, he told me he invited John Thune. And guess what? Thune is expected to match Newt's total from sixteen years ago.
John Thune is probably the only potential Republican Presidential candidate who can take President Obama in a basketball game of one-on-one. I have played the round ball with the Senator from South Dakota, and believe me, he has skills. He has a nice jump shot, he's very athletic, he can jump and he can run like a gazelle. I haven't seen POTUS play up close, but just watching him on television, my guess is that Thune could take him pretty easily on the basketball court.
The question that many Republicans are asking today is: Can Thune take Obama one-on-one in the political arena?
And the more GOPers look at the potential primary field, the better Thune looks.
Thune has some obvious attributes that help. He is conservative in all the right places, but he isn't so strident that he alienates the middle of the political spectrum. He comes from small town America, his father was a World War II combat veteran, he is not in any way slick, and he has a down-to-earth quality that is genuine and sincere.
While he is a nice guy, he is also a fierce competitor who made a national name for himself by knocking off former Senate Majority Leader Tom Daschle six years ago. He will always be a hero to many on the right for beating Mr. Daschle.
Some will question if Thune has the experience to run for President, but his experience at the House and Senate far exceeds that of both Mr. Obama, our current President, and Sarah Palin, who now looks to be the Republican front-runner. He certainly is more trusted by the right than Mitt Romney, is less toxic to the middle than Mike Huckabee, has more charisma than Mitch Daniels, and has more star power than Haley Barbour.
I have written positively about Daniels and Barbour as potential candidates in the past, and I have not changed my opinion of either one of them. I think both Mitch and Haley would make great Presidents, but I don't get the clear sense that either one of them are willing to throw their hats in the ring quite yet.
I don't know if Thune is ready to jump in yet either. He still has to get re-elected this fall (which shouldn't be much a problem for him), and then he has to convince his family that the time is right for him to upend their lives and make a run for the White House.
John Bresnahan wrote an interesting piece about Thune where he quoted Jennifer O'Malley Dillon, the Democratic National Committee Executive Director, as saying, "This is personal, but John Thune is somebody that I have nightmares about. I have worked for Tim Johnson and Tom Daschle, and he is just a guy you can't ever count out. He has his head down and is doing some policy stuff. (You've) just got to start looking at him."
Well, obviously the folks in Knoxville, Tennessee have gotten the memo and they are lining up to start looking at him this August.


Indian Military : Service Benefits and Issues: If you plan to visit the hills this summer : Check this out too !!!
In Ooty there is Ratan Tata Officers holiday home where armed forces personeel get substantial discounts.The room rent was only about 300/day during 2006.
"Thanks for showing interest in our Property Veergarh.The place where Veergarh is located is known as Shoghi and it is at 6000ft. which is less than proper Shimla.
The dicount that we are offering is to all serving as well as the retired officers across the board.
ANY SUCH EX-SERVICEMEN HOIIDAY HOME AT OOTY ?
Today I contacted them for a room. They offered 10% discount for me as serving defence officer.
Can someone kindly give me the number of the officer's holiday home in wellington which is 4km from coonoor?
The rates of double bed room in ratan tata officers holiday home, ooty is Rs. 750 per day for serving armed forces officers. First u need to block a room and then forward advance amount. the room will be booked on your name. You can pay the remaining amount after reaching there!!!!!!!!
How do we contact the holiday home?


← Where Are Your Kids?
Today was a busy day for me. I had probate work to deal with in the morning, probate errands to run, I think I still managed to add 1,000 words to my current manuscript, and I had to clean my house this evening to host a critique group meeting tonight. Cleaning house always makes me a bit anxious because my husband is a chef who pretty much throws food everywhere when he cooks, so it's a regular slop-fest when he makes his magic each night. But I was able to return my kitchen to its sparkly, happy self, which is always a relief before company arrives.
I got a little sidetracked this afternoon though. I remembered this essay I had read in The Huffington Post a few months ago, which some of you might have seen, as this essay went viral in a huge way. "This Is Why Poor People's Bad Decisions Make Perfect Sense" by Linda Tirado, posted November 22, 2013.
Don't ask me why this picture of her is so pixelated, as I haven't a clue.
Doesn't she look really pretty? I think so. But in her essay, she talks about her skin being bad and how her teeth are messed up, but looking at this photo, she just looks beautiful to me. And of course, her baby is adorable– what a cutie!
Now, because I love to listen to Tony Robbins so much, reading Linda's essay about bad decisions and poverty was like listening to a Tony Robbins video on Opposites Day. Here's why.
Tony Robbins does not talk about success as something that drops out of the sky, as a big event that just hits you. Success is a product of tiny, day-to-day choices over a number of years. Miniature decisions don't seem very important in the big scheme of things, but take a lot of them over time, and they add up like compound interest. The smallest decisions actually have big consequences, even though they don't seem to.
Since Linda's essay was dealing with failure (along with failure's buddies, such as hopelessness, poverty, and depression), she's discussing the negative side of all those little decisions. What happens when you make the wrong choice time and again, on things that seem so inconsequential. Tony Robbins focuses on taking those little decisions and realizing how important they are. Linda's essay is about understanding how someone can take those little decisions and give up on them day after day, because they work within a belief system that says things will never get better, so there's no point in trying.
But one of the big truths in life is that, if you don't believe in something, then no one else will, either. If you want to change your life, you have to believe change can happen. You have to believe in yourself before anyone else can jump on your bandwagon.
Today, I felt like reading Linda's essay again. It's a great essay. Then I followed the link to her blog. I read her blog posts. But I was sad to discover that she hasn't posted anything since December 3, 2013. Which feels like ages ago.
I discovered some fascinating things.
After Linda's essay went viral, she set up a gofundme site and people donated $61,630.00 to help her get her teeth fixed and write a book. Soooooo awesome!!!!
A literary agent also contacted her and offered representation for her unwritten book, certain that a publisher would buy the manuscript. More awesome!!!
So Linda had the surgery to fix her teeth, and decided she would find a way to help other people in poverty, the way she has been helped. Very cool!!
Now, I don't know what Linda's been up to the last few months, but I'm really hoping she's working on her book. I also emailed her today to let her know I looked forward to buying a copy when it was published, and I sent her my e-book, Love and Student Loans and Other Big Problems, because it's a piece of art I made that deals with poverty, and I hoped it might make her laugh. She is collecting stories of poverty from people who visit her website or contact her because of her essay, and my characters in my second novel fit the theme.
If you grew up in poverty, or grew up with a family categorized as the working poor, you might want to send Linda an email and share your story with her.
Which leads me to my final thought on this topic tonight, which is summarized by You Are a Badass author Jen Sincero, who is another one of my favorite peeps to touch base with online.
This is Jen with a camel. She is awesome.
She's talking to a group of writers in that video, which is cool.
But when I reflect on the psychology of poverty, and why bad decisions make perfect sense, I know that those two fears need to show their sad, ugly heads for hopelessness and poverty to really make sense. Linda doesn't mention these two basic fears in her essay, but I know they are there, unspoken but present in every sentence.
People who have given up are people who, consciously or unconsciously, do not feel they are good enough (i.e., do not feel they are deserving of love), and do not believe that what they want is available to them.
You can be poor and have nothing, and not be impoverished. Because poverty is a state far, far worse than being poor. Poverty is a trap. It sinks its teeth in and doesn't want to ever let go. The difference between being poor and being impoverished is fear. Fear we're not good enough, and fear that the world cannot provide what we need.
It can though. It can, it can, it can. But you have to be the first to believe.


Take television for example. I last year I upgraded my satellite kit to include a disk based recording system. So now I can record and watch TV at the time I want to watch it. Nothing majorly new there. However, the service also allows me to watch series and movies 'anytime' I like with the media either streamed or downloaded locally to my disk based recording system. I now no longer need to buy a DVD box set. I don't even need to 'own' anything, I just pay for the service and enjoyment of watching The Sopranos season 1 from the beginning, as delivered through the satellite and broadband infrastructure of my TV provider.
Are you in the clouds?
I also recently upgraded my mobile - yes I know it seems like I lived in the dark ages, but I was waiting for you guys to rid me of the bugs with your first mover advantage - to a more capable smart phone.
I instantly downloaded the Kindle for Android app - a combination I may add that couldn't be more perfect if they tried. Within minutes I had access to copyright free (and thus cost free...) classics such as The Origin of The Species, The Wealth of Nations, The Communist Manifesto and The Life of Buddha. All 4 will no doubt be great reads, but I would never have bought the hard copies mainly due to cost, space and the time it takes to read (everyone knows reading on a Kindle book via a smart phone takes only 1/100th of the time to read a 'real' book. The 99th saving coming mainly from coolness....). So now, my phone or the service I'm actually subscribed to, contains all my reading material, bookmarked, organized and ready for use 24 x 7 without me having to actually physically own anything.
The same principles can also be applied to music which was probably first on this band wagon from an entertainment perspective, with the likes of last.fm allowing you to create your online radio station. The end result is you listen to music, without owning the disk or MP3.
This increased 'as-a-service' approach, will soon start to cover other elements of our non-work life as long as the end product isn't altered or degraded. Most people want good service at a better price and this virtual out sourcing approach certainly fits the bill for the time being. Our homes could become objectless states of service delivery and all we have to do is cough up the cash for the pleasure.
So in a changing world, spending cash will be one thing that stays the same.