As I write this nearly six hours after finishing today's 10K — the Awesome 80s Run in San Francisco — I still don't know my race results.
Come on, people. What is this, the 80s?
Mediocre jokes aside, this run lived up to its name: it was awesome. Was it a good race, though? Meh.
As far as entertainment goes, it was absolutely fantastic. I was submerged in a sea of neon green and hot pink from minute one. Leotards, spandex tights, leg warmers, headbands, scrunchies, side ponytails — galore!
I mean, when and where else do you get a chance to see thousands of people dressed like that?
But if you came to race this thing, rather than run with a bunch of friends in amazing outfits, you probably went home a tad annoyed.
I believe this was an inaugural run of its kind in San Francisco, but it has already been held in several other cities (and more are scheduled). Some of the little kinks that took place could've – and should have – been worked out in advance.
When you've got several distances running the same course, start the longer one(s) first. You'll avoid delays — as well as short-distance finishers gobbling up all the water and food at the end.
The course itself was two loops [of a lake — I'm sorry, I really don't know Golden Gate Park well]. There was only one mile marker, at mile 2, which we passed twice. No others. It didn't help that my RunKeeper pooped up and ended up counting 4.86 miles in 41:46 minutes [where did the other 20-ish minutes go? Back to the Future?]. So I basically didn't know how long I'd gone and how long I had to go the entire time.
Running this way with the discomfort (OK, pain) of an injured foot made me a little cranky.
The start was congested, but that's to be expected at bigger races. The problem was, the Finish line was congested, too. I crossed at 1:31:00-something.
Oh, that's right. The clock was set to time the 5K, and the 10K runners started more than 40 minutes later. With an inaccurate RunKeeper, I had no idea how fast (or slow) I had run, and yes, that made me a little crankier.
– the Finish area water station was set up literally five feet from the Finish line. The Finish line was in a tight enough space to begin with, so this definitely didn't help crowd-wise. I had to wait around for at least a few minutes to get water, while more people were crossing and lining up for the same.
– I then had to also wait for my medal to be unpacked from its bag and handed to me.
– Other than a super-long line for coconut water (poured and handed out in small cups, not even individual-sized boxes or bottles), I saw no food. A bagel, apple or banana would be nice next time.
But the medal was cool – BabyRuns loves it – and in the end, I laughed more before, during and after this race than I've laughed at any other.
I don't know if I'd do this run again, but if I did, I would definitely go with friends and, this time, I won't hold back on the headbands and scrunches!
I have absolutely no idea what happened to my phone/ RunKeeper and why nearly two miles were lost in time and space.
P.S. the organizers just posted links on their Facebook page to the race results… but the links, going into someone's Gmail account, don't work.
This looks so much fun…maybe it's one to run for fun, rather than speed!!! I miss scrunchies!


text:
// Copyright (c) Microsoft Corporation. All rights reserved.
// Licensed under the MIT License.

package com.azure.communication.common;

import com.azure.core.util.CoreUtils;

/**
 * Communication identifier for Microsoft Teams User
 */
public final class MicrosoftTeamsUserIdentifier extends CommunicationIdentifier {

    private final String userId;
    private final boolean isAnonymous;
    private boolean rawIdSet = false;

    private CommunicationCloudEnvironment cloudEnvironment = CommunicationCloudEnvironment.PUBLIC;

    /**
     * Creates a MicrosoftTeamsUserIdentifier object
     *
     * @param userId Id of the Microsoft Teams user. If the user isn't anonymous, the id is the Azure AD object id of the user.
     * @param isAnonymous set this to true if the user is anonymous,
     *                    for example when joining a meeting with a share link
     * @throws IllegalArgumentException thrown if userId parameter fail the validation.
     */
    public MicrosoftTeamsUserIdentifier(String userId, boolean isAnonymous) {
        if (CoreUtils.isNullOrEmpty(userId)) {
            throw new IllegalArgumentException("The initialization parameter [userId] cannot be null or empty.");
        }
        this.userId = userId;
        this.isAnonymous = isAnonymous;
        generateRawId();
    }

    /**
     * Creates a MicrosoftTeamsUserIdentifier object
     *
     * @param userId Id of the Microsoft Teams user. If the user isn't anonymous, the id is the Azure AD object id of the user.
     * @throws IllegalArgumentException thrown if userId parameter fail the validation.
     */
    public MicrosoftTeamsUserIdentifier(String userId) {
        this(userId, false);
    }

    /**
     * Get Teams User Id
     * @return userId Id of the Microsoft Teams user. If the user isn't anonymous, the id is the Azure AD object id of the user.
     */
    public String getUserId() {
        return this.userId;
    }

    /**
     * @return True if the user is anonymous, for example when joining a meeting with a share link.
     */
    public boolean isAnonymous() {
        return this.isAnonymous;
    }

    /**
     * Get cloud environment of the Teams user identifier
     *
     * @return cloud environment in which this identifier is created
     */
    public CommunicationCloudEnvironment getCloudEnvironment() {
        return cloudEnvironment;
    }

    /**
     * Set cloud environment of the Teams user identifier
     *
     * @param cloudEnvironment the cloud environment in which this identifier is created
     * @return this object
     */
    public MicrosoftTeamsUserIdentifier setCloudEnvironment(CommunicationCloudEnvironment cloudEnvironment) {
        this.cloudEnvironment = cloudEnvironment;
        generateRawId();
        return this;
    }

    /**
     * Set full id of the identifier
     * RawId is the encoded format for identifiers to store in databases or as stable keys in general.
     *
     * @param rawId full id of the identifier
     * @return MicrosoftTeamsUserIdentifier object itself
     */
    @Override
    public MicrosoftTeamsUserIdentifier setRawId(String rawId) {
        super.setRawId(rawId);
        rawIdSet = true;
        return this;
    }

    @Override
    public boolean equals(Object that) {
        if (this == that) {
            return true;
        }

        if (!(that instanceof MicrosoftTeamsUserIdentifier)) {
            return false;
        }

        MicrosoftTeamsUserIdentifier thatId = (MicrosoftTeamsUserIdentifier) that;

        if (cloudEnvironment != null && !cloudEnvironment.equals(thatId.cloudEnvironment)) {
            return false;
        }

        if (thatId.cloudEnvironment != null && !thatId.cloudEnvironment.equals(this.cloudEnvironment)) {
            return false;
        }

        return getRawId() == null
            || thatId.getRawId() == null
            || thatId.getRawId().equals(this.getRawId());
    }

    @Override
    public int hashCode() {
        return getRawId().hashCode();
    }

    private void generateRawId() {
        if (!rawIdSet) {
            if (this.isAnonymous) {
                super.setRawId("8:teamsvisitor:" + this.userId);
            } else if (cloudEnvironment.equals(CommunicationCloudEnvironment.DOD)) {
                super.setRawId("8:dod:" + this.userId);
            } else if (cloudEnvironment.equals(CommunicationCloudEnvironment.GCCH)) {
                super.setRawId("8:gcch:" + this.userId);
            } else {
                super.setRawId("8:orgid:" + this.userId);
            }
        }
    }
}

redpajama_set_name: RedPajamaGithub


text:
Vädervarningar är officiella varningar för extremt väder i olika former, och som oftast utfärdas av ett lands officiella meteorologiska institut.

Vädervarningar utfärdas när väderfenomenet med stor säkerhet kommer inträffa, och när det kan innebära viss risk för skada på liv och/eller egendom eller störningar i samhällsfunktioner. Varningarna har olika klassificeringar, allt från risk för lättare skador till betydande skador som kan ödelägga hela områden. Varningarna kan ändras med tiden om förutsättningarna förändras.

Varningarna kan spridas exempelvis via webben och massmedia till såväl myndigheter som privatpersoner.

Risk kan utfärdas på liknande sätt, när det kommande väderläget innebär en risk men är mer osäkert. Formellt är det inte en varning, men om väderutvecklingen håller i sig och osäkerheten i prognosen minskar kan risken övergå i en varning.

Sverige
I Sverige utfärdar SMHI meteorologiska, hydrologiska och oceanografiska varningar.

Till och med september 2021

Vädervarningarna är uppdelade i tre klasser:

Klass 1-varningar - Väderutveckling väntas som innebär vissa risker för allmänheten och störningar för en del samhällsfunktioner.

Klass 2-varningar - Väderutveckling väntas som kan innebära fara för allmänheten, stora materiella skador och stora störningar i viktiga samhällsfunktioner. Allmänheten uppmanas att följa upp ny information på Internet, radio eller TV.

Klass 3-varningar - Mycket extremt väder väntas som kan innebära stor fara för allmänheten och mycket stora störningar i viktiga samhällsfunktioner. Allmänheten uppmanas att följa upp ny information på Internet, radio eller TV.

Denna lista är SMHI:s egen och används inte i andra länder.

Klass 1

Varningar till havs inkl. Vänern:

Kuling: Medelvind >14 m/s. Farligt för fritidsbåtar, mindre båtar.
Nedisning måttlig eller svår: Isbildning på fartyg med risk för haveri för främst mindre båtar. Fartygets rörelse i förhållande till vinden påverkas starkt.
Högt vattenstånd: >65 cm över medelvatten, vid väst och sydkusten >80 cm: Risk att småbåtsbryggor och vissa kajer översvämmas. Gäller ej Vänern

Varningar på land:

Mycket hårda vindbyar: >21 m/s. Grenar och enstaka träd knäcks, problem för höga fordon.
Snöfall: I regel när det väntas minst 5 mm på 6 timmar omräknat till smält form. Tidigt eller sent på säsongen kan varning skickas vid mindre mängder. Risk för halka på vägar.
Isbeläggning: Väder som medför ishalka. Exempel regn som följs av snabbt fallande temperatur till 0˚C eller kallare på vägbanan.
Rikligt regn: > 35 mm på 12 timmar över större område. Risk för stora vattensamlingar, risk för översvämning i källare, dagvattenledningar.
Kraftig åska: Omfattande och ofta återkommande åska som medför stora störningar i el och telefontrafiken. Kan lokalt även innebära mycket kraftiga vindbyar och skyfallsliknande regn.
Höga flöden: Kan medföra mindre översvämningsproblem. Uppkommer i snitt vart annat år.
Högt vattenstånd i sjöar: Kan medföra mindre översvämningsproblem. Uppkommer i snitt vart annat år. Utfärdas framför allt i Sveriges sex största sjöar.
Frost: Temperaturer nära marken på 0 grader eller därunder, svår frost vid -3 och därunder. Varning utfärdas i regel endast 15 maj – 15 september, efter den 15/9 endast vid första frosttillfället.
Stor Gräsbrandsfara: Gäller under våren när risken är stor att bränder uppstår och lätt sprids i torrt fjolårsgräs.
Stor försiktighet bör iakttas vid eldning utomhus.
Skogsbrandsfara Stor/Mycket Stor: Innebär stor/mycket stor antändningsrisk och att eld sprids lätt/mycket lätt i skogsmark.
Stor försiktighet bör iakttas vid eldning utomhus, ofta gäller eldningsförbud.

Varningar i fjällen:

Frisk vind med stark kyleffekt: Vid vind 10 m/s eller mer som ger en kyleffket på -28 grader eller lägre. Stor risk för förfrysning.
Hård vind: Medelvind >14 m/s. Medför vid lös snö dålig sikt med snödrev och problem att orientera sig. Varnas endast 1/10-30/4.
Mycket hård vind: Medelvind > 18 m/s. Svårt att förflytta sig och medför vid lös snö högt snödrev och stora problem att orientera sig. Varnas endast 1/10-30/4.

Klass 2

Varningar till havs inkl. Vänern:

Högt vattenstånd: >100 cm över medelvatten, vid väst och sydkusten>120 cm: Risk att kustvägar och hamnar översvämmas.
Lågt vattenstånd: >100 cm under medelvatten. Problem att anlöpa vissa hamnar. Risk för grundstötning.
Stormvarning: Medelvind > 25 m/s. Problem för all sjöfart.

Varningar på land:

Stormbyar: >25 m/s. Skador på byggnader med risk för kringflygande föremål. Större skador på skog med risk för störningar i trafik samt el och teleförsörjning.
Stora snömängder/drivbildning: Vid snömängder motsvarande ca 20 mm eller mer i smält form på 12 timmar, vid frisk vind ca 12 mm eller mer på 12 timmar. Medför stora trafikproblem, kan speciellt vid temperaturer nära 0 även ge störningar i el och teleförsörjningen.
Mycket kraftig åska: Mycket omfattande och ofta återkommande åska som medför mycket stora störningar i el och telefontrafiken. Kan även innebära mycket kraftiga vindbyar och skyfallsliknande regn.
Mycket höga flöden: Översvämningsproblem på utsatta ställen. Uppkommer i snitt en gång var tionde år.
Mycket högt vattenstånd i sjöar: Översvämningsproblem på utsatta ställen. Uppkommer i snitt en gång var tionde år. Utfärdas framför allt i Sveriges sex största sjöar.
Isbeläggning: Underkylt regn > 3mm på 6 timmar. Ger svår halka som dessutom är svår att åtgärda.

Varningar i fjällen:

Storm/Orkan: Medelvind >25 m/s. Omöjligt att förflytta sig gående. Vid lös snö obefintlig sikt.

Klass 3

Varningar till havs inkl. Vänern:

Svår storm eller orkan: Medelvind >30 m/s: Även större fartyg bör överväga att stanna i hamn.

Varningar på land:

Stormbyar eller orkanbyar: > 28 m/s, östra Svealand och Götaland >30 m/s. Farligt att vistas ute. Omfattande skador på skog och byggnader med mycket stora störningar i trafik och elförsörjning.
Extremt höga flöden: Medför allvarliga översvämningsproblem. Uppkommer i snitt en gång var femtionde år.
Extremt högt vattenstånd i sjöar: Medför allvarliga översvämningsproblem. Uppkommer i snitt en gång var femtionde år. Utfärdas framför allt i Sveriges sex största sjöar.
Mycket stora snömängder/drivbildning: Vid snömängder motsvarande ca 35 mm eller mer i smält form på 12 timmar, vid frisk vind ca 25 mm eller mer på 12 timmar. Medför mycket stora störningar i trafiken, vägar kan bli helt oframkomliga. Risk för stora störningar i el- och teleförsörjningen.

Lista över klass 3-varningar
SMHI:s klass 3-varningar i Sverige från och med 2014:
19-20 augusti 2014 - Hallands län - Flöden
5-7 december 2015 - Västra Götalands, Hallands län - Flöden
13-17 maj 2018 - Jämtlands län - Flöden
23 februari 2020 - Hallands län - Flöden
11 januari 2021 - Västernorrlands län - Snöfall
22 januari 2021 - Västerbottens län - Snöfall

Från och med oktober 2021
Från och med oktober 2021 utgick det gamla systemet med varningar i klass 1 till 3. Istället är SMHI:s vädervarningar uppdelade i tre nivåer: gul varning, orange varning, och röd varning - där röd är den allvarligaste. Det nya systemet är konsekvensbaserat. Varningsnivån baseras på de konsekvenser som samhället och enskilda individer kan uppleva på grund av vädret. Således kan samma väder ge olika varningsnivå på olika platser, eftersom 20 cm snöfall i Norrlands inland ger annorlunda konsekvenser än samma snöfall i en större syd- eller mellansvensk stad.

Gul varning - Konsekvenser för samhället, vissa risker för allmänheten.

Orange varning - Allvarliga konsekvenser för samhället, fara för allmänheten.

Röd varning - Mycket allvarliga konsekvenser för samhället, stor fara för allmänheten.

Storbritannien
Met Office har tre varningsnivåer:

Yellow (gul) – Be aware (var medveten)
Amber (orange) – Be prepared (var förberedd)
Red (röd) – Take action (agera)

Källor
SMHI varningar, SMHI (arkiverad)

Externa länkar
SMHI varningar - Sveriges Meteorologiska och Hydrologiska Institut
Meteoalarm - Sameuropeisk vädervarningstjänst
FMI - Finska Meteorologiska Institutets vädervarningar
Norsk Meteorologisk Institutt - OBS-varsel från met.no
Danmarks Meteorologiske Institut - Varsler om farligt vejr i Danmark

Meteorologi

redpajama_set_name: RedPajamaWikipedia


text:
Q: Casting do retorno do malloc em matriz de Strings O objetivo do programa é informar a quantidade de dias, horas, minutos e segundos correspondentes a quantidade de segundos na entrada. Caso o valor seja menor que zero, a saída deverá ter zero a esquerda do dígito.
#include<stdio.h>
#include<string.h>
#include<stdlib.h>

int qtdDigitos(int n){
    int qtdDigitos = 0;
    if(n==0)
        return qtdDigitos;
    else
        while (n != 0){
            qtdDigitos++;
            n/=10;
        }
    return qtdDigitos;
}
char *converteString(int n){
    int qDigitos = qtdDigitos(n);
    char *str = (char *)malloc(sizeof(char)*(qDigitos+1));
    int m;
    char c;
    for (int i = (qDigitos-1); i >= 0; i--){
        if(n>=10){
            m = n%10;
            n/=10;
        }
        else if(n<10)
            m = n;
        c = m+'0';
        str[i] = c;

    }
    c = n+'0';
    str[0] = c;
    str[qDigitos]= '\0';
    return str;
}

int main(){
    int dadosInteiros[4], segundos;
    char **dadosString = (char **)malloc(4 * sizeof(char*));
    int ret = scanf("%d", &segundos);
    if(ret!=1 || segundos<0)
        printf("ERRO\n");
    else{
        dadosInteiros[0] = segundos/86400;
        segundos %= 86400;
        dadosInteiros[1] = segundos/3600;
        segundos %= 3600;
        dadosInteiros[2] = segundos/60;
        segundos %= 60;
        dadosInteiros[3] = segundos;
        for (int i = 0; i < 4; i++){
            if(dadosInteiros[i]>=10){
                dadosString[i] = (char*)malloc(sizeof(char)*(qtdDigitos(dadosInteiros[i])+1));
                strcpy(dadosString[i], converteString(dadosInteiros[i]));
            }
            else{
                dadosString[i] = (char*)malloc(sizeof(char)*3);
                char c = dadosInteiros[i] + '0';
                dadosString[i][1] = c;
                dadosString[i][0] = '0';
                dadosString[i][2] = '\0';
            }

        }

        printf("%sd%sh%sm%ss\n", dadosString[0], dadosString[1], dadosString[2], dadosString[3]);
    }

    return 0;
}

O programa está funcionando dentro do esperado, mas estou com dúvida se o casting no retorno do malloc nas linhas 2 e 16 da main está correto. No primeiro, aloco um vetor de ponteiros do tipo char e, no segundo, preencho cada uma das posições com uma string.

redpajama_set_name: RedPajamaStackExchange


text:
Chemistry reveals oldest known chocolate drink
By Victoria Gill2007-11-12T22:00:00+00:00
US scientists find evidence that ancient communities celebrated with an alcoholic chocolate drink
Chemical analysis of pottery fragments from bottles found in Honduras has uncovered an ancient, alcoholic chocolate drink used by early civilizations to toast special occasions. The finding has pushed back the earliest use of cacao - the plant source of chocolate - more than 500 years, to between 1100 and 1400 BC.
Source: © PNAS
A drawing of one of the ceremonial bottles that once contained the world's earliest chocolate drink
The US team, led by Patrick McGovern from the University of Pennsylvania, took samples of pottery from an archaeological site in Puerto Escondido, Honduras. Residues from the inside of these pottery bottles tested positive for theobromine and caffeine - key compounds in the cacao plant.
The use of liquid and gas chromatography mass spectrometry (LCMS and GCMS), has enabled the archaeologists to chemically confirm their hypothesis that the earliest serving vessels were used for cacao. 'We were surprised to get such a strong confirmation,' said John Henderson from Cornell University, the lead author of the study. 'Eleven of the 13 samples we selected tested positive.'
It is already known that ancient Aztec and Mayan civilisations used cacao seeds to make a chocolate drink, but the authors of this study say that this is evidence of an earlier, fermented drink made from the sweet pulp around the seeds. Henderson explained that the shape of these bottles gives an important clue about the kind of beverage they contained. 'They had long necks, not suitable for pouring back and forth to produce a froth, which was a key element of the [later] seed-based drink.'
'The Mayan and Aztec drink made from the seed usually has additives - honey, chilli, flowers, vanilla. We saw no evidence of these in any of our samples, so this points to a different kind of beverage,' added McGovern.
The study has revealed how chocolate emerged onto the world stage, and became a valuable commodity for these early civilisations. 'It was the social grease of ancient Mesoamerican societies,' Henderson told Chemistry World.
And, unlike today's ubiquitous confectionary, consuming chocolate was a sign of social importance 3000 years ago. 'It was used especially by elites to create and enhance social distinction between them and [ordinary people],' said Henderson.
Victoria Gill
Wonky chocolate
An alternative way of shaping chocolate - everyone's favourite food - has been discovered.
J Henderson et al, Proc. Nat. Acad. Sci., 2007, Doi:10.1073/pnas.0708815104 PNAS

redpajama_set_name: RedPajamaCommonCrawl


text:
News > L-Soft Press Releases > L-Soft Premiers its LISTSERV Customer Communications Management Software at Internet World UK 2000
L-Soft Premiers its LISTSERV® Customer Communications Management Software at Internet World UK 2000
Stockholm, Sweden, 16 May, 2000 – L-Soft, the leading provider of e-marketing and customer communications management software, today announced that it will be presenting its product portfolio for the first time in the UK at the Internet World UK conference and exhibition, Stand 662. L-Soft's LISTSERV software enables organisations to quickly and easily distribute targeted customer communications over e-mail, providing specific groups of users with information that is both useful to them and relevant for their individual interests. Internet World UK is being held in Earl's Court Exhibition Centre, London, 23-25 May, 2000.
Organisations are deploying LISTSERV® as an integrated part of their Customer Relationship Management (CRM) strategy. L-Soft's products have been developed to facilitate easy e-mail contact with a target audience regardless of size or diversity of interests. L-Soft's solutions are fast becoming the de facto standard for the distribution of customer communications via e-mail. LISTSERV is currently being deployed in organisations such as British Airways, British Telecom, BP, IKEA, CNN, Agfa, Thrust SSC and farnborough-aircraft.com.
The company's CEO, Eric Thomas, will also be holding a speech on the first day of the show, May 23rd, titled 'Direct E-mail marketing with E-mail lists', in the New Media, New Marketing Theatre. In his address, Mr. Thomas will be talking about using LISTSERV for more effective e-marketing, as well as how organisations can benefit from structured communication with their existing or potential customer base.
With over 14 years of experience in this industry, L-Soft is the premier provider of e-mail list solutions used on the Internet and private intranets. Meeting the growing demand for scalable e-mail communication solutions, L-Soft's innovative, web-enabled technology offers an extensive portfolio of products and services for non-technical and expert users alike. Solutions range from high-performance software to custom list hosting services, providing large to small-scale alternatives for e-mail newsletters, discussion groups, or direct e-mail marketing campaigns. Launched in 1986, LISTSERV® delivers 30 million messages on an average weekday to the subscribers of over 150,000 public LISTSERV lists worldwide.


text:
Arts » Theater
Macho Fairy
A boyishly boisterous Cathy Rigby lifts Peter Pan to the heights.
by Christine Howey
Peter Pan Palace Theatre, Playhouse Square Center, 1519 Euclid Avenue Through March 20, 216-241-6000
The ageless Cathy Rigby (right) still enchants audiences as the boy who won't grow up.
In a way, it makes perfect sense that the role of Peter Pan -- the boy who doesn't want to grow up -- has always been played by an adult. If you ask most boys or girls, what they desperately want is to be older -- it's the grown-ups who, having learned what a fraud adulthood can be, often yearn for the simpler and less complicated days of youth. Then again, no matter how old we get, we still have a good-sized chunk of our kid-selves knocking around inside, which explains, among other things, the continual progression of simulated-fart-sound technologies.
As almost everyone knows, the beloved musical Peter Pan, based on the play by Sir James Barrie, takes the Darling family for an imaginary ride into a fantasy world filled with musical pirates, blissfully non-PC Indians (their one song, titled "Ugg-a-Wugg," is not an approved translation), and a homicidally inclined crocodile with a clock in its belly.
But at the center of the Peter Pan now playing at Playhouse Square is this question: Can a post-menopausal woman, born the year Eisenhower became president, convincingly portray a 12-year-old boy with an obsessive fixation on remaining prepubescent? Ex-Olympic gymnast Cathy Rigby has been playing this role since 1988, when she was a spry 36, but encroaching age has a way of taking the bounce out of anyone's step. Anyone, that is, with the apparent exception of Cathy Rigby.
Merging the rough spirit of Huck Finn with the lithe grace of a highly trained athlete, the diminutive Rigby seems every inch a seventh-grade boy as she wipes her nose with her arm and kicks one of the Darling children out of bed with gusto. Leaping from pillar to post, Rigby animates Peter without becoming too cutesy -- a tendency of many women who play this part. As strong as Rigby's interpretation is when she's acting her scenes, her songs go oddly flat, and some of the magic seeps away. Displaying a vocal thinness not apparent in any other aspect of her performance, Rigby seems to tolerate rather than relish such well-known tunes as "I Gotta Crow" and "Neverland."
But any singing lapses are erased by the sheer physicality of Rigby's presence and her spectacular flying stunts. Yes, the steel cables are visible, so there is never the rush of cinematic illusion that occurs when Harry Potter flies at warp speed over his Quidditch field on the big screen. But that exhilarating sensation is replaced with an even more visceral jolt as Rigby sails across the stage, disappearing for a moment and then tumbling back into view, swooping down to within a foot or so of the stage floor and then soaring up again in a midair pirouette. This hardwired ballet, accompanied by an endless supply of fairy dust and the three airborne Darling children, brings the first act to a close and leaves the audience giggling and chattering like a bunch of caffeine addicts on an espresso buzz.
Of course, there's much more to Peter Pan than just Peter, and this touring production, directed by Glenn Casale, doesn't quite ace the two most important supporting roles. Playing both Mr. Darling and the infamous Captain Hook, Howard McGillin has the towering stature and sharp features that are perfect for these dual roles, along with an awesome set of pipes. But as Hook, McGillin never luxuriates in the comic-book excesses of this iconic swashbuckler. The egotistical song "Hook's Waltz" ("Who's the swiniest swine in the world? Captain Hook!") should be drenched in the pirate's slimy self-regard, yet it seems slightly underplayed by this talented actor.
Erring in another direction, Patrick Richwood trots out every quivering cringe and flinching double take as the much-abused Mr. Smee, Hook's first mate. However, Richwood is so intent on piling one bit of amusing shtick upon another that the sweet character of Smee never has a chance to peek through. In the less showy female roles, Elisa Sagardia is warm and comforting as Wendy Darling, and Lauren Masiello presents a fetching image in her brief tribal costume as Tiger Lily.
In some ways, this production shows the effects of being on the road for quite some time -- let's call it tour-ette's syndrome. Some of the sets seem a bit faded and dowdy, and the backdrop for the pirate-ship sequence is so boring, one is tempted to think it was hung with the wrong side facing out. Also, the battle scene between the Lost Boys and the pirates needs a tightening rehearsal so that it reaches a satisfying climax rather than just, ah, petering out.
Even with these peripheral shortcomings, this Peter Pan will stay in your memory, thanks to the energy and boundlessly boyish verve of Rigby. It's her last swing as Peter, and it's a small gem of a performance.
Theater Stage Stage


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Q: Running php scripts via command line mode gives warnings Whenever I run my php command line script, before the script actually outputs to the screen, php always returns a bunch of error messages as follows:
PHP Warning:  PHP Startup: Unable to load dynamic library '/opt/local/lib/php/extensions/no-debug-non-zts-20060613/gd.so' - (null) in Unknown on line 0
PHP Warning:  PHP Startup: Unable to load dynamic library '/opt/local/lib/php/extensions/no-debug-non-zts-20060613/mbstring.so' - (null) in Unknown on line 0
PHP Warning:  PHP Startup: Unable to load dynamic library '/opt/local/lib/php/extensions/no-debug-non-zts-20060613/mcrypt.so' - (null) in Unknown on line 0
PHP Warning:  Module 'memcache' already loaded in Unknown on line 0
PHP Warning:  PHP Startup: Unable to load dynamic library '/opt/local/lib/php/extensions/no-debug-non-zts-20060613/mysql.so' - (null) in Unknown on line 0
PHP Warning:  PHP Startup: Unable to load dynamic library '/opt/local/lib/php/extensions/no-debug-non-zts-20060613/mysqli.so' - (null) in Unknown on line 0
PHP Warning:  PHP Startup: Unable to load dynamic library '/opt/local/lib/php/extensions/no-debug-non-zts-20060613/pdo_mysql.so' - (null) in Unknown on line 0
PHP Warning:  Module 'syck' already loaded in Unknown on line 0
PHP Warning:  PHP Startup: Unable to load dynamic library '/opt/local/lib/php/extensions/no-debug-non-zts-20060613/zip.so' - (null) in Unknown on line 0
PHP Warning:  Module 'xdebug' already loaded in Unknown on line 0

However, the warnings doesn't really seem to stop my scripts from running properly (although it says certain libraries couldn't be loaded, but I can still use them in my scripts). I am currently running php5.2 installed via macports for Leopard 10.5.7
hidetoshi:bin jeffrey04$ port installed php5
The following ports are currently installed:
  php5 @5.2.9_0+apache2+macosx+mysql5+pear+postgresql83
  php5 @5.2.9_2+apache2+macosx+mysql5+pear+postgresql83 (active)
  php5 @5.3.0_1+apache2+macosx+mysql5+pear+postgresql83
  php5 @5.3.0_2+apache2+macosx+mysql5+pear+postgresql83

and I switch to php5.2 via this simple shell script
port deactivate php5 @5.3.0_2+apache2+macosx+mysql5+pear+postgresql83
port activate php5 @5.2.9_2+apache2+macosx+mysql5+pear+postgresql83

port deactivate php5-syck @0.55_2
port activate php5-syck @0.55_1

port deactivate php5-memcache @2.2.5_1
port activate php5-memcache @2.2.5_0

port deactivate php5-xdebug @2.0.5_0
port activate php5-xdebug @2.0.4_0

/opt/local/apache2/bin/apachectl restart

Am I doing anything wrong? Is there any way to remove the warnings returned during php initialization?

A: I've seen a similar question somewhere; it was recommended to do all deactivations first, then all activations, in case some modules are dependent on others.  So change your script to:
port deactivate php5 @5.3.0_2+apache2+macosx+mysql5+pear+postgresql83
port deactivate php5-syck @0.55_2
port deactivate php5-memcache @2.2.5_1
port deactivate php5-xdebug @2.0.5_0

port activate php5 @5.2.9_2+apache2+macosx+mysql5+pear+postgresql83
port activate php5-syck @0.55_1
port activate php5-memcache @2.2.5_0
port activate php5-xdebug @2.0.4_0

/opt/local/apache2/bin/apachectl restart

A: you may want to check what php.ini file is used since under some unix based systems php has separate php.ini files for mod_php and cli interfaces.
if that's the case - you should check for settings in cli php.ini file.

A: Another thought - deactivate all the php extensions forst the deactivate php the activate php then activate the extensions.
Just in case there are other dependencies


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'Flights' By Olga Tokarczuk Just Won The Man Booker International Award & You Will Definitely Want To Pick It Up This Summer
By Sadie Trombetta
When it was announced on Tuesday night at the Victoria and Albert Museum in London that Flights won the 2018 Man Booker International Prize, the author of the award-winning book had plenty of reasons to celebrate. Not only did she beat out over 100 other entries and an incredibly competitive shortlist to take home the prestigious prize, but Olga Tokarczuk just became the first Polish author to win this major book honor.
No stranger to awards in her home country of Poland where she has won the nation's highest literary prize not once but twice, Tokarczuk was awarded the 2018 Man Booker International Prize for her book Flights. Translated into English by Jennifer Croft, the sweeping novel is made up of several interconnected stories about unique characters across time and throughout history. It's a nontraditional narrative and a truly ambitious work of fiction that is masterfully held together by the common threads of travel, identity, and anatomy, one international critics haven't stop raving about.
According to The Guardian, Flights is "passionate and enchantingly discursive plea for meaningful connectedness." The Irish Times called it "an extraordinary book that roams in space and time," and the Saturday Paper said it was "as brilliant and life-affirming as literature gets." Now, Flights has something new to add to its growing list of praise and accolades: the Man Booker International Prize.
Flights by Olga Tokarczuk, $26, Amazon (Pre-order)
First announced in 2004, the Man Booker International Prize is awarded by the same organization that runs the Man Booker Prize for fiction, which George Sanders's Lincoln in the Bardo took home in 2017. The distinction is that, instead of celebrating original novels written in the English language, this international award celebrates the best in translated fiction from all over the world. That means that the honor and the cash prize of £50,000 (roughly $67,000) is divided equally between author Tokarczuk and her translator, Jennifer Croft, who were both at the award ceremony. Croft, who is based in Los Angeles, marked the occasion by sharing a series of sweet phosts and photos on her Twitter account:
Tokarczuk's novel and Croft's translation beat out 107 other submissions to take home the prize, including what the chair of judges Lisa Appignanesi said was "such a strong shortlist that in fact any of those books could have been the winner." It featured Virginie Despentes's Vernon Subutex 1 from France; Antonio Muñoz Molina's Like a Fading Shadow from Spain; Han Kang's The White Book from South Korea; Laszlo Krasznahorkai's The World Goes On from Hungary; and Ahmed Saadawi's Frankenstein in Baghdad from Iraq.
Along with fellow judges which included award-winning author Helen Oyeyemi, poet, reviewer, and translator Michael Hofmann, novelist Hari Kunzru, and journalist and critic Tim Martin, Appignanesi was tasked with choosing the ultimate winner. In a video about the new Man Booker International Prize-winning novel, Appignanesi said "I think picking up Flights will be an experience for anyone. It's a cornucopia of delights, really. It's a vivacious, sparkling, witty, imaginative book with wonderful stories contained with in it which are completely absorbing."
"I think Flights is a completely fabulous book," said Martin of the award-winning novel. "It sings, it bubbles [...] a delight in storytelling."
Although Flights isn't available quite yet in the United States, American readers can look forward to finally getting there hands on this remarkable novel on Aug. 14.
Out August 14 from Riverhead Books, you can pre-order Flights now. Trust me — and the entire international book community — when I say this is one translation you don't want to miss.


'He may be a rotten Marxist, but he's the best raconteur the British Left has seen since the war'. So spoke a sectarian friend of mine some fifteen years ago about Tariq Ali. I agree with both propositions. I will join sectarian battle with Tariq before this is over (where better than in the Literary Review, none of whose readers agree with either of us) but it is worth saying right away that there is no time of the day or night when any sane person would be sorry to see Tariq Ali and to talk with him. He laughs most of the time, especially at himself and his comrades. He is the most marvellous and melodious public speaker, with a deep love and care for the English language. What he is like speaking in his first language is beyond imagining.


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text:
package com.facebook.react;

/**
 * @deprecated ReactFragmentActivity will be removed in 0.59 release. Use {@link ReactActivity}
 *     instead.
 */
@Deprecated
public abstract class ReactFragmentActivity extends ReactActivity {}


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Nintendo fans get ready because you'll have another opportunity to pre-order the Nintendo NES game system.
Alexa the Amazon product has been giving a lot of people trouble lately.
Apple is always in competition with people and believes the products they sell are better.
Beyonce Alowishus hit us with her knowledge about Amazon & Google's popular smart home systems.
Beyonce Alowishus had to sell some things, but she finally got an iPhone X.
On a Techie Tuesday, Beyonce reveals info about the new iPhone X.
Beyonce Alowishus talks about the Amazon Echo on Techie Tuesday.
Beyonce shares info about the coolest baby monitor ever in this Techie Tuesday.
Beyonce reveals that a major new step has been taken in robot development.
Last year, Nintendo announced that it would be releasing a version of its classic NES.


text:
Coby Dolloff, Portrait of a Graduate
Coby Dolloff (Portrait of a Graduate Series)
The Portrait of a Graduate series aims to publish pieces by recent graduates of classical Christian schools. Not only do we hope to encourage these students in future writing endeavors by publishing their pieces, but we also hope that the excellence shown in these pieces serves as a small portrait of what classical Christian schools hope their students will be able to do with a classical Christian education.
"By Knowing Me Here": Why Fiction is Essential to the Christian Life
by Coby Dolloff, School of the Ozarks, Class of 2016
With recent advances in filmmaking, one does not have to look far to find people who are fully immersed in the world of one film or another. We have all seen them – "Trekkies," "Whovians," that guy at the office who can speak fluent Elvish, or that girl who fixes her hair like Leia Skywalker every fourth of May. The mainstream culture sometimes considers these extreme fanatics odd or delusional, but even most of these critics would admit that they enjoy getting lost in the world of a movie every now and again. To many, the day-to-day grind of our world seems monotonous and bland, so a trip to the movies is often a search for action, purpose, and adventure. The desire for another world, it seems, is deeply engrained in the human spirit. Many times, the thematic truths they see in the setting of these adventurous tales inspire them to act differently once they leave the theatre. This, I believe, has led to the recent rise in popularity of superhero, fantasy, and science fiction movies.
One such movie that has drawn interest, discussion, and debate among fans is Christopher Nolan's sci-fi drama, Interstellar. The movie itself presents an interesting microcosm of human desire for otherworldly adventure. It tells the story of Cooper, a former fighter pilot who leaves his family for an epic, mysterious journey into outer space in hopes to find a way to save them and the rest of the human race from a dying, post-apocalyptic world. His thinking, along with that of his NASA counterparts, is in direct opposition with most of the population. One character chastises Cooper, remarking, "If we don't want a repeat of the excess and wastefulness of the 20th Century then we need to teach our kids about this planet, not tales of leaving it" (Obst, Thomas, & Nolan, 2014). Unfortunately, this seems to summarize the attitude of many in the American Church today (unless, of course, they are talking about the "rapture"). Most conversations with Christians about works of fiction tend to end with comments such as, "I like to focus on the real world," or "the only stories I need are in the Bible." This is tragic, both for the life of the individual Christian, and for the influence of the Church. Such an attitude deprives the Christian of the deep spiritual truths to be found in fiction and the Church of its role as engager of the culture. Christian opinion must remain relevant to movie theatre conversation in order to retain our cultural influence. While this is true of movies and television shows, it is even more vital in the realm of literary fiction.
There are countless benefits to the reading of fiction. First of all, it is a plainly enjoyable experience. There are few things more relaxing than a free afternoon immersed in a good book. Secondly, it is educational. The best readers are the best writers, and the best writers influence the culture. The old saying, "readers make leaders" rings true even today. Therefore, for the church to regain its already diminishing impact on culture, we must return to reading. Most importantly, though, great literature teaches timeless truths about ourselves, the world, and God. Great fiction changes our perceptions and can help us to view the world in a more Christ-like manner. I hope to convince you, through personal reading experience, of the value of fiction in three areas of worldview.
Any psychologist would assert that self-knowledge is a quintessential aspect of healthy living. In the Christian life, self-knowledge is a prerequisite to repentance: we realize our own depravity, our struggles, and our need for grace, causing us to humbly submit to God. Without accurate self-knowledge, self-improvement is nearly impossible. Great fiction uses its characters and events to cause readers to examine themselves. This is certainly the case in C.S. Lewis's Till We Have Faces: a Myth Retold.
In this work, Lewis rewrites the classic myth of Cupid and Psyche from the perspective of Orual, Psyche's eldest half-sister. Orual writes her tale to accuse the gods of their injustice in taking Psyche and giving Orual no answer to explain themselves. Orual, ugly from birth, grows up in the beautiful Psyche's shadow, but claims to love Psyche above all else in her life. This "love," however, is distorted, jealous, and possessive. Psyche is sacrificed to the gods on the mountain, serving as scapegoat for the people of Glome. Afterward, Orual goes to the mountain to bury her, but finds her alive. Psyche is elated, telling Orual of her new life as the wife of a god. This god, according to Psyche, has provided for all her needs and given her only one request: that she never look upon his face. Orual is skeptical, however, and suspects that this "god" is either a monster or an imposter. She does the "loving" thing, therefore, and forces Psyche to expose her captor with the light of a candle while he sleeps. What Psyche finds is the glorious face of a god. He banishes Psyche to exile and leaves Orual with a mysterious consequence: "You, woman, shall know yourself and your work. You also shall be Psyche" (Lewis, Till We Have Faces, 2012, p. 130). Even after this, although Orual regrets what took place, she does not regret her own actions, because she believes herself to have acted in love.
Growing older, Orual becomes queen of Glome, and wears a veil to hide her ugliness. She is considered a good and wise queen, doing whatever necessary to ensure the prosperity of Glome. Her world is greatly shaken, however, when in a vision she and her late father dig through multiple layers of the palace pillar room. He leads her to his great mirror, where she looks at herself and sees the very face she fears most, the very face she could not forget on the bloody rock she once saw at the temple. "I am Ungit," she states. Ungit, the goddess of Glome. Ungit, the cause of Psyche's sacrifice and so many others. Ungit, whom Orual hates and fears most. In that chilling moment, she realizes her depravity. She sees that she is as hideous in soul as in face: "That ruinous face was mine. I was that Batta-thing, that all-devouring, womblike, yet barren thing. Glome was a web – I the swollen spider, squat at its center, gorged with men's lives" (Lewis, 2012, p. 276). In all her honorable work as queen, she had been using up the lives of men just as Ungit used up temple prostitutes. She completes the quest to find her inner self, but it is not a self worth finding. She even finds a god, but the god within herself is not one worthy of worship; it is one that is depraved, ravenous, and bloodthirsty. Still, her only consolation about her personal character remains: "I had at least loved Psyche truly. There, if nowhere else, I had the right of it and the gods were in the wrong" (Lewis, 2012, p. 119). This too soon comes crashing down. Nearing death, she envisions journeying to the land of the dead. She finally gets to make her complaint against the gods, but her veil is torn away, she is stripped of her facades, and her real self is revealed. She attempts to read her complaint, but what comes out is really a confession. Her love for Psyche was really a jealous, perverted desire for ownership. Her hatred for the gods was not for their lack of answer, but for their very existence. She sees her true self, as do all assembled before her. Her question serves as its own answer. Just as the god prophesied, she knows herself.
In this amazing work of literature, readers take this self-searching journey right alongside Orual. In reading Till We Have Faces, we discover truths about ourselves in a whole new light. We see that many times our "love" towards others is not really love at all. If it is not infused with divine, sacrificial love, it becomes demonic. We realize that the complaints we have about others, or even God, are often at heart based on our own selfishness, our own desire to be uninhibited god of our lives. We are confronted, just like Orual, with the scathing fact that we are all Ungit. We all hide behind veils and facades, but behind this we are all depraved. We are all uglier in heart than in face. We are all in need of a new face and a new heart, which we can receive only through an encounter with the Christ such as Orual later has. Although we can learn these spiritual truths through other means, such as scripture reading or deep thought, the long, emotional journey of self-knowledge we get to take through reading Till We Have Faces brings them to light in a personal manner otherwise impossible. By reading fiction, we meet characters that painstakingly remind us of ourselves and inspire us to change.
Just as it allows us to look inward at our true selves, great literature allows us to look outward and changes our perceptions of the world around us. Just as the plot of Interstellar involves exploring other worlds, so many works of fiction are built around journeys to Fairyland, Wonderland, Neverland, or other imaginary countries. The goal of these fanciful, fictional quests, however, is not that we should long for or love other lands above our own. On the contrary, these works teach us truths about our own world. Moreover, they should teach us to appreciate it all the more by making it again unfamiliar, just as world travel incites deeper love for our home country. In the words of Chesterton, "the whole object of travel is not to set foot on foreign land; it is at last to set foot on one's own country as a foreign land" (Chesterton, 2009, p. 99). This is precisely the goal of literary fairyland. Chesterton expounds upon this idea in Orthodoxy chapter four, "The Ethics of Elfland." In this passage, he argues that fairytales are more rational than scientific fact because they show us that the world is not how it is by necessity. Essentially, he asserts that green grass on earth should be just as astonishing to us as pink grass in fairyland, that our world is a place filled with awe and wonder and so should be wondered at just as any mystical land of lore. According to Chesterton, the monotony we see in the world is not a result of a mindless machine, but rather that "God is strong enough to exult in monotony. […] He has the eternal appetite of infancy. For we have sinned and grown old, and our Father is younger than we" (Chesterton, Orthodoxy, 1908, pp. 30-40). Interestingly, this concept of growing older than one's father is powerfully illustrated in our earlier example, Interstellar, as the effects of relativity cause Cooper to be outgrown by his own daughter. Chesterton goes on to argue that tales of fairyland help us to understand such truths about our world; furthermore, he states that our world is itself a type of fairyland. He concludes, therefore, that the only correct response to the amazing world in which we live is to attempt a paradox: to "contrive to be astonished at the world and yet at home in it" (Chesterton, Orthodoxy, 1908, p. 9). In reading fiction, we discover how truly amazing is the home we have. This concept is beautifully illustrated in one of Chesterton's own ingenious works of fiction, Manalive.
Manalive tells the story of Innocent Smith, a character who some scholars claim to be Chesterton's most autobiographical fictional character. He is the embodiment of childlike joy and wonder in a giant adult's body. He is dropped by a great wind into a boarding house of everyday Londoners and their lives are forever changed. To make a long, wild, up-and-down, Chesterton-at-his-finest story short, Smith brings new life into Beacon House and begins to change it for the better. Soon, however, other characters become skeptical and accusations are made about his past. He is accused of burglary, polygamy, murder, and even insanity. It is in the following informal trial, however, that the remarkable truth of Innocent Smith is revealed.
Chesterton portrays Innocent Smith as the very essence of his astonished-at, and yet at-home-in-the-world paradox. Where it seemed that he was breaking into another man's home, he was breaking into his own in order to value his own blessings just as those of another. Where it seemed that he was marrying dozens of innocent young women only to leave each behind for the next one, he was courting perpetually his own wife, constantly rediscovering the woman he loved and the passion he had for her. Where it seemed that he was attempting to shoot men to death, he was instead proving to morbid philosophers how truly great of a thing it is to be alive. When they would begin to reason that death is the only escape from the cruel joke of living, he would offer to aid their escape, whizzing bullets past their head from his revolver. Each time, these great thinkers would look around and see the world in a whole new light; they would decide that the world is a pretty swell place to be, and that life is worth living after all. In his own words, "I am going to hold a pistol to the head of the Modern Man. But I shall not use it to kill him–only to bring him to life" (Chesterton, 1912, p. 181). Where it seemed at first that he was insane, he turns out to be the most sane man in the world. All this is true because "he has broken the conventions, but he has kept the commandments" (Chesterton, 1912, p. 301). In other words, Innocent Smith is Chesterton's picture of retaining childlike awe at the world. Because he is in a continual love affair with his own wife, he need not seek another. Because he covets his own goods, he need not covet his neighbor's. Because he loves his own home, he searches the world over to find paradise, only to find it right back at his own mailbox. Because he is astonished at the world and yet at home in it, he is able to appreciate the beauty of being alive. As the title suggests, that is exactly what he is: Man Alive.
Though we may come to love the world by exploring it (which Chesterton would approve of), or by learning the science it possesses, nothing gives you a new perspective like a giant, lumbering infant who steals from his own house and fires life out of a six-shooter. Great works of fiction such as Manalive confront the reader with a blatant need for a change in worldview. This is the power of literature.
Though learning truths about ourselves and the world is vital, the most important reason for Christians to read fiction is that it allows us to experience God in a new light. In nearly all great literature, God's attributes, such as truth, goodness, and beauty are revealed through the characters and events. Some works, however, explicitly testify to the character of God and the message of the Gospel. Against the backdrop of an unfamiliar world, truths about God are seen in a fresh way that is able to pierce hearts which have become callous to them in everyday life. A classic example of such a work is C.S. Lewis's The Chronicles of Narnia.
The Chronicles of Narnia, in short, is the story of the Pevensie children, four British youths who pass through a magical wardrobe into the wondrous land of Narnia. In Narnia they meet talking animals, dwarves, and even an evil white witch. Most importantly, though, they meet Aslan, a lion, who is said to be prince of Narnia and son of the Emperor beyond the Sea. To the Christian reader, it is somewhat obvious that Aslan parallels Christ. Lewis himself declared that Aslan was not an allegory of Christ, but rather what the Son of God would look like incarnate in the world of Narnia. In the world of Narnia, the reader is given a firsthand account of the story of Aslan in a way that affects one's emotions and conveys truths about Christ. This is a concept which Louis Markos refers to as "felt theology."
The most powerful example of such theology comes in The Lion, The Witch, and the Wardrobe. The younger male Pevensie, Edmund, betrays Aslan and deceives his siblings, siding with the White Witch simply for the offer of a bit of candy. He gets more than he bargained for, however. In a scheme to defeat Aslan, the evil witch claims she has the right to the life of Edmond, citing the deep magic from the dawn of time, which states: "You know that every traitor belongs to me as my lawful prey and that for every treachery I have a right to kill […] And so that human creature is mine. His life is forfeit to me. His blood is my property" (Lewis, 1950, p. 128). Aslan, who himself is even subject to the deep magic, offers himself as a substitute for the traitor Edmond. The reader, alongside Edmond, feels the sacrificial, unconditional love of Christ through the character of Aslan. On the night Aslan is to be sacrificed, Susan and Lucy Pevensie follow Aslan on his walk to the Stone Table, the set place of his execution. The girls feel the strength and love of Aslan as they run their fingers through his golden mane one last time. The reader feels the compassion of Christ as Aslan loves even in proceeding unto his death. He scales the hill to the stone table and the parallels with the Passion account become striking. He is whipped, tied, beaten, spat on, mocked, and finally killed, all to save the life of a traitor. The reader feels the suffering of Christ through that of Aslan. When the horrors finally end, the girls walk up the hill to view Aslan's body. They are drowned in sorrow and weep bitterly into his shorn mane as a clan of mice eat away at the cords that bind the body. The reader joins them in their sorrow, in their feeling of injustice done to Aslan, and in their realization of the depravity of creation. Narnians have murdered Aslan. Mankind has crucified God. They begin the journey home, still unimaginably depressed, when suddenly all begins to change. The sun begins to rise, night turns to day, and a thunderous "crack" sounds from the stone table. Aslan is alive! Susan and Lucy are incomprehensibly overjoyed. Evil has lost. Death has been defeated. The deep magic has succumbed to the deeper magic from before the dawn of time, that "when a willing victim who had committed no treachery was killed in a traitor's stead, the Table would crack and Death itself would start working backward" (Lewis, 1950, p. 148). Aslan now exists in resurrected form, and the rest of Narnia is soon to follow as the Pevensies join Aslan in restoring Narnia to its intended glory. In the resurrection of Aslan, the reader marvels at and glories in the resurrection of Christ, feeling the power of His victory over death and being inspired to join in his restorative mission.
In reading Narnia, we meet the character of Christ in a much different setting than we are used to. This new setting prevents the awe-inspiring, impassioning truths of the Gospel from being tamed by our human incapacity for monotony. We cannot yawn or ignore the Gospel this time because we have never seen it like this before. The story of Aslan reawakens our amazement at the story of Christ. In fact, Lewis hoped in writing Narnia that readers would fall in love with the character of Aslan, and therefore the person of Jesus Christ. Personally and statistically speaking, he has been very successful in this endeavor, and what is categorized as a children's book has now become one of the most influential Christian works of all time.
Despite many examples of fictional works which convey factual truths, some still maintain that such works are neutral, if not detrimental, to Christian living. Some assert that reading fiction is a waste of time when we could be doing useful work in the real world, such as helping the poor. Fortunately, these two are not mutually exclusive. Many Christians, including myself, often find it difficult, however, to love others because we cannot empathize with them. We often find it much easier to judge them because we have never seen the world through their eyes. Fiction is notorious for cultivating empathy, because it allows us to do just that. In the words of Lewis, "in reading great literature I become a thousand men and yet remain myself […] Here, as in worship, in love, in moral action, and in knowing, I transcend myself; and am never more myself than when I do" (Lewis, 1961, pp. 140-141). By reading great works such as To Kill a Mockingbird or Les Miserables, I can empathize with those less fortunate than I. Perhaps, then, reading fiction can allow us to love and serve others more purely and heartily than otherwise possible.
Others contend that reading fiction is detrimental because it exposes the reader to evil. Unfortunately, if total retreat from evil is your criterion for all life choices, I would advise you not to watch any movie, step out your front door, or look in the mirror. And above all else, do not open your Bible. While discernment is an absolute necessity in choosing which books one should read, it is extremely fallacious to state that because a work portrays evil, the work itself is evil. Therefore, the proper response to fiction is not to flee from it, but to engage it through the lens of a Christian worldview.
Still others maintain that fiction is detrimental because it is in its very nature a lie, and therefore not of God. This proceeds from a deeply flawed definition of deceit. Obviously, the goal of a great fiction work is not to deceive anyone into believing the story to be historically true; rather, it is to use an admittedly imaginary story to convey a point which is true in the real world. Those who argue against fiction in this manner would not care much for the teachings of Jesus, as he often used fictional parables to convey essential truths about the Kingdom of Heaven. Christians should not be afraid of fiction, or any other realm of the arts, for that matter. God created all truth, goodness, and beauty, and therefore any that is found in a human work ultimately belongs to and glorifies Him.
A quick glance down the "Now Showing" list on your local movie theatre's website will prove that the desire for other worlds is prevalent in modern culture. Looking towards the future, I believe that this innate human desire will be finally satisfied at the inauguration of the New Jerusalem. In the present, this desire is expressed through the creation and exploration of new worlds through various types of fiction. In Interstellar, Cooper's exploration of new worlds for humanity provides a helpful analogy to our purpose in making fictional explorations. Near the end of the movie, his quest to save humanity seems hopeless, as the gravitational information needed to get humans off the earth can only be found at the center of a black hole. In an incredible act of self-sacrifice, he leaves his ship and crew (thereby giving them sufficient food for survival), and launches himself into a black hole. To avoid spoilers, it will suffice to say that "in a classic science fiction twist" he is able to survive at the black hole's center. Once there, he communicates from another dimension back to earth the truths necessary for humanity's survival. Something very similar takes place when we read fiction. Authors of great literature convey truths to us which, although set in another world, are true and necessary for human flourishing in the real world. These truths help shape our thoughts and actions toward ourselves, others, and the world to those of Christ Jesus.
Let us return to Narnia one final time. Edmund and Lucy's final stay in Narnia comes in The Voyage of the Dawn Treader. Once they have completed their voyage to world's end, Aslan informs them that they will not be returning. The children are distraught, and sob that they cannot bear the fact that they will never see him again. Aslan informs them otherwise, however. He ensures them that they will know him back on earth. Then, in one of the most beautiful passages in the series, he reveals their purpose in coming to Narnia, and our purpose in reading fiction: "But there I have another name. You must learn to know me by that name. This was the very reason you were brought to Narnia, that by knowing me here for a little, you may know me better there" (Lewis, 1955, p. 188) By meeting Christ in strange, imaginary lands, we come to know Him better in our own lives. This is why I implore you to read fiction. Not just for enjoyment. Not to escape our world. But to encounter Jesus. That is my plea for you today. Open up a book. Step into the wardrobe. Go through the looking glass. Grab some pixie dust, or a magic ring, or the controls of a spaceship. Meet Christ in Narnia, or Fairyland, or Neverland, and know Him better in the beautiful, magical world called Earth.
Chesterton, G. (1908). Orthodoxy. London, England: John Lane Company.
Chesterton, G. (1912). Manalive. New York, NY, United States: John Lane Company.
Chesterton, G. (2009). The Riddle of the Ivy. In Tremendous Trifles (pp. 99-102). A.L. Coble.
Lewis, C. (1950). The Chronicles of Narnia: The Lion, the Witch, and the Wardrobe. London, England: Geoffrey Bles .
Lewis, C. (1955). The Chronicles of Narnia: The Voyage of the Dawn Treader. London, England: Geoffrey Bles.
Lewis, C. (1961). An Experiment in Criticism. Cambridge, England: Cambridge University Press.
Lewis, C. (2012). Till We Have Faces. Boston, Massachusetts, United States: Mariner Books.
Obst, L., Thomas, E., Nolan, C. (Producers), Nolan, J., Nolan, C. (Writers), & Nolan, C. (Director). (2014). Interstellar [Motion Picture].
Guest Author June 26, 2017 June 23, 2017 classical Christian education, literature, Portrait of a Graduate
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One Year Later: Chimpanzee Productions
When they began to work on the Digital Diaspora Family Reunion (DDFR) last year, Executive Director Thomas Allen Harris imagined igniting a movement where family photos are kept, cherished and used as the basis for storytelling and oral histories. They expressed interest in partnering with public organizations, such as the New York City Housing Authority, but had not yet launched any partnerships.
A year later DDFR has an active project or partnership in each of the five boroughs and has seen an explosion of interest in their work. Through working with their partners and listening to and adapting to their needs Chimpanzee has also become more flexible in their working methods and adapting their original vision to serve a greater number of community members. The movement they imagined starting is well on its way to taking shape.
The DDFR project uses audiovisual experiences that illuminate the search for family and identity with a focus on communities of color. Harris explains that DDFR aims to "empower people to use storytelling as an activist tool and demonstrate that history is made by each one of us." DDFR invites participants to share family photographs in a facilitated conversation, which they record and produce into a video.
In addition, they digitize participants' photo archive and share it with participants at the end of the process. With support from the Rockefeller NYC Cultural Innovation Fund Chimpanzee Productions hoped to use the DDFR project as a catalyst to create a larger movement. They wanted to take time to create a greater number of partnerships, and educate other organizations about DDFR's mission and overall, increase the impact of the project.
Chimpanzee Productions has built a tremendous amount of interest in the DDFR project, taken on new partners and hosted several large, well-received events. After hearing their audio postcard last year, a coordinator of Healthy Families Brooklyn, which is located in the NYCHA's Gowanus Houses, reached out to them. They built a partnership with the group and held a media literacy workshop and discussions about photos for the women involved, who range in age from seven to eighty.
Chimpanzee has also partnered with Brooklyn College to present a campus wide event this fall that will bring together the college community and residents in the surrounding neighborhood. Other partners now include the Sandy Ground Historical Association in Staten Island, which documents the history of the island's Black community, the Schomburg Library, and the Louis Armstrong Museum in Queens.
Don Perry, the Chief Operating Officer of Chimpanzee explained that DDFR, "Ignited a tremendous amount of interest and its been an excess of success. We've gotten more partners and with those, more complicated relationships." Balancing the needs, input, goals and schedules of different groups to make these partnerships successful at first threw Chimpanzee off the timeline they had originally envisioned for the project. However, they have turned this challenge into an organizational strength by adjusting their approach to facilitating community workshops and photo sharing sessions.
Chimpanzee Productions had to shift their initial thinking about the project in order to successfully address the challenge of working with their new partners. They learned that:
By adopting a more flexible format they could engage a greater number of community members: Perry explained that "As a direct result of our successful experiences we have been able to change up the format of our documentary production, and be more flexible with how we engage community members to not only achieve the aims that we have, but the aims of our partners."
They can respond to increased demand by leveraging the skills of their partners: As demand increased for more production crews to film larger and multi-part events, Chimpanzee found they could work with partners with production skills, such as a youth media literary program, in order to accommodate their needs.
In addition to upcoming projects with Brooklyn College, the Sandy Ground Historical Association, and the Brooklyn Public Library's Brooklyn Collection, Chimpanzee is pursuing an even more open model of an event with the Schomburg Center. Entitled "Harlem's Treasures" it will invite community members to nominate living "treasures" who they feel "Put the Harlem in Harlem," to be featured in a DDFR documentary.
Perry explains this new process, "Before, we were responsible for curating the interview subjects and now our partners help us to curate the subjects. Currently, we are moving to group events where subjects curate themselves and on to 'crowd sourced' events where a community tells us who they want to see interviewed."
With the overwhelmingly positive response to the DDFR project, Chimpanzee has found that innovation and partnership has required them to open up and rethink their original approach the project. Harris explains, "It has been about letting go to let it grow, breathe and being flexible enough to evolve with it."
Topics: Engaging the Public
Tags: Chimpanzee Productions, Eleanor Whitney, Fall 2012 CIF Updates, Karina Mangu-Ward, Project Updates, Rockefeller Foundation Cultural Innovation Fund


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ADL, police stress security challenges for houses of worship
By David Baugher, Special to the Jewish Light
Jed Filler admitted it wasn't the most comfortable conversation. But in the wake of the deadly shooting at a South Carolina church in June, it wasn't one that could be ignored either.
"It's complicated because on the one hand, it is not easy to think about these things but on the other hand, it is critically important to think about these things," said Filler, director of youth education at Temple Israel.
TI was one of several synagogues that sent representatives to "Securing Houses of Worship: Strategies for Protecting Your Institution," an all-day seminar hosted Monday in Clayton by the Anti-Defamation League and funded by the Jewish Federation.
St. Louis County Police were on hand to facilitate the event, which involved PowerPoint and video presentations along with lectures from officers on the importance of preparedness. Topics explored included security assessments, crisis communications, response to incidents of bias and a special three-hour session on how to handle an active shooter.
Karen Aroesty, regional director of the ADL for Missouri and Southern Illinois, said that attendees included individuals from seven area synagogues, six churches and five mosques. She noted that in some ways, these kinds of issues have long been familiar to Jewish institutions but have recently become of interest to other houses of worship after the violence in Charleston. Nine people were gunned down at an African Methodist Episcopal Church there in early summer.
"We've been touting security for decades. We're not the experts but we can bring in the experts," she said. "What we are is nudges. We can nudge people into being much more intentional about this."
Adil Imdad, a representative from the West Pine Mosque, said Muslims have increasingly had to become aware of such issues since the opening of the 21st century.
"Just like Jewish people went through a lot of trouble in this country when they came, a lot of discrimination, we are now facing the same thing, ever since 9/11 happened especially," said Impad, who noted that Muslim women have sometimes faced harassment for wearing a hijab while Muslim men have sometimes heard complaints about their beards.
"We came to learn the different ways how we can protect our houses of worship and the people who come to worship," he said. "We want to learn and implement the recommendations of the police officers and the recommendations of the detectives so everyone is safe."
That can be a difficult task, since part of the mission of religious institutions is to open their doors to all. In Charleston, the shooter was welcomed into a Bible study by congregants. In fact, he was reportedly given a spot next to Pastor Clementa C. Pinckney, a kind gesture that would ultimately cost the clergyman his life.
"I think that like any faith-based organization we want to balance between being welcoming and making sure that everyone is safe in our institution," said Ruth Schachter, a participant in Monday's seminar. "We want to know the best ways to balance both."
Schachter said that worries over security have always existed but were simply more heightened after the tragedy.
"There is always the concern," she said. "Certainly, with the incidents that have happened more recently we want to be more alert to our surroundings and who is in our space while still making sure it is an open space for people."
Leslie Heberlie, director of communications and administration for the Interfaith Partnership of Greater St. Louis, which was a partner in presenting the event, called it a "threat that has always been in the back of our heads."
"We talk about welcoming the stranger, making sure that immigrants feel at home and newcomers feel at home in congregations," she noted. "How can we reconcile that with feelings of safety and security?"
Aroesty said organizations can take steps to be proactive in such matters. She said that houses of worship should have security committees in place along with a subcommittee specially designated for communications.
She also said it is important to formalize relationships with local law enforcement and keep in touch about issues of concern. That's also good advice when dealing with nearby faith-based institutions in the neighborhood.
"One of the ideas I learned today is that whenever you are having a service, it is a good idea to have someone outside greeting the people and making a quick assessment," said attendee Al Rudolph, director of security for the Archdiocese of St. Louis. "Maybe it is somebody that you don't recognize. You could approach them and ask if they have been to the church before."
David Weber, synagogue administrator for Kol Rinah in University City, said his congregation had experienced an incident involving a threat but could not elaborate further. He said that he was satisfied with police response on the matter and that the authorities eventually apprehended the individual.
"What I've learned is that you have to build a relationship with your local law enforcement," he said. "There is no question about that."
He also felt communication with congregants and transparency during incidents was most important. "You have to respond and you have to respond honestly," he said.
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To make sauce, beat egg yolks until thick and lemon-colored. Add sugar, half-and-half, and salt, and mix thoroughly. Place in top of double boiler over hot water and beat until mixture thickens, about 5 minutes.
Stir in rum gradually, and continue beating until smooth, often. Chill. Just before serving, beat egg whites until stiff, and fold into sauce.
Peel bananas, and place in shallow baking dish. Brush with melted butter, and bake at 350 degrees for 10 minutes. Meanwhile, mix brown sugar, cloves, grated orange peel. and orange juice. Spoon mixture over bananas and return to oven for 15 minutes.
Serve hot with chilled Rum Sauce. Serves 8.


About The moment I decided to pursue a career in medicine, I knew I wanted to become a Pediatrician. A big heart, sensitivity, and intellectual curiosity are important traits in a Pediatrician that I have always valued in myself and my colleagues. I thoroughly love helping families through all the stages of childhood to foster the growth of healthy children and parents. I take a very collaborative approach to my practice. My husband and I are also parents to a special needs toddler. It has become my privilege and passion to assist families with navigating their children's health, development, and education whether it is a more typical trajectory or requires the exploration of special services. I am thrilled to serve such a wonderful community as the Colorado Springs population.


I chatted about this in my last post – the post documenting my nighttime routine, the fact that I have been prayer journaling each night before bed, and I thought it might be interesting to give a little insight into HOW I do that!
I've been doing this for much of the last 6 months, probably (maybe a little longer)…in attempts to be very structured with how I go about my prayer time. I do think unkempt & earnest prayers are good, but I also like intentionally setting my time up in a way that guides me to pray well on a more day-to-day basis…which is why I really wanted to find a way to do it that worked well with the way that I function (miss type A over here–hello!).
I literally just fill out each of these prompts based on the day I just experienced. I do this right before I go to bed so I can work through and include everything that I experienced in the day and hope more for the days to come. I then pray through everything I write down, starting with thanks, and moving into what I am praying for that day and finishing with prayers that God has answered and lessons I am learning through my walk…and finishing just with thankfulness for the personal connection we get to experience with God and reminding myself of how special that really is.
Ask God for guidance. We talked about this in church last weekend actually. Just because it's something you want to do; you can only get so far on your own accord. Rethink it…instead of asking God to come alongside of something you've already started (which I still think is okay to do) but maybe instead let the prompting for this come from God….before you even think it or start it. That's how you know for a fact that this will be successful. (And then continue to pray for your success with this as well, as you keep going through the process)! It may be helpful to even now say a little prayer, asking God if starting a prayer journal is something that would be beneficial for you and if the following list I created would be helpful for you on that journey!
Begin with thanks. I like to do this when I pray anyway. It puts my heart in a good place I think, regardless of the day I've had. Journal everything you're thankful for from that day…and just that season of life. It's great to get yourself into a good head space to approach God with gratitude, rather than just bombarding Him with your wants.
Be specific in your prayers. Getting it down on paper, is much like speaking something to someone….it can definitely be scary (I would say most of the time it is) but getting it ALL out there is SO important for your spiritual and mental health.
Find a way to highlight or specifically mark previous prayers & how God, in His timing, has answered them…even if it isn't the answer you maybe were hoping for. Or just have a little section that says "this is where I write all of the prayers that God has answered for me and He is SO good!" I have chosen the second of those options for my current journaling but in the past, I just went back to previous entries and highlighted each prayer and put a date next to it, where God answered. It's so neat to go back and see that. If you don't do anything else, promise me you'll do this!
Prayer journal with someone else! Accountability is always, always, always a good thing to have, with anything you're trying to accomplish. Find a trusted friend, a family member, or your significant other and ask them to check up on you regularly about how you're keeping up with this project. It'll help keep you motivated and hopefully excited to continue!
Alright friends, that's all for now.