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The Bachelor of Arts in Religious Studies
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Please see the section on Course Description Symbols and Terms in the University Catalog for an explanation of course description terminology and symbols, the course numbering system, and course credit units. All courses are lecture and discussion and employ letter grading unless otherwise stated. Some prerequisites may be waived with faculty permission. Many syllabi are available on the Chico Web.
Religous Studies Course Offerings
Religious Studies Course Offerings
SUBJ NUM
Semester Offered
Course Flags
RELS 100 Judaism, Christianity, Islam 3.0 FS GE
An analysis of the religions of the West: Judaism, Islam, and Christianity. 3 hours lecture. This is an approved General Education course. (008129)
RELS 107 Bible Controversies 3.0 FS GE
This course considers the disputes over the interpretation of the Bible in Western culture. Did Moses and the prophets write the Hebrew Bible? Was the Bible intended as scripture, myth, or history? Why were books left out of the Bible? What are the differences between Jewish, Roman Catholic, and Protestant approaches to the Bible? In adition to examining books of the Bible in their original context, this course considers the Bible's role in ancient and contemporary disputes over the Sabbath, heaven and hell, the resurrection, the law, circumcision, divorce, the Trinity, salvation, slavery, polygamy, abortion, homosexuality, and feminism. 3 hours lecture. This is an approved General Education course. (008131)
RELS 110 Asian Religions 3.0 FS GE GC
An introduction to the religions of the East: Hinduism, Jainism, Buddhism, Confucianism, and Taoism. 3 hours lecture. This is an approved General Education course. This is an approved Global Cultures course. (008128)
RELS 180 Introduction to Religion 3.0 FS GE
What is religion? How do we recognize it? Are there functions religions characteristically serve or questions they characteristically ask? Are there characteristic answers? Are there secular religions? How do various cultures approach the category of "religion"? This course explores diverse religious beliefs and practices in light of classic and contemporary analyses from several disciplinary fields. 3 hours lecture. This is an approved General Education course. (008130)
RELS 198 Special Topics 1.0 -3.0 INQ
Special topics offered for 1.0-3.0 units. 3 hours lecture. (008134)
RELS 199 Special Problems 1.0 -3.0 FS
Prerequisites: Faculty permission.
This course is an independent study of special problems offered for 1.0-3.0 units. You must register directly with a supervising faculty member. 3 hours supervision. You may take this course more than once for a maximum of 6.0 units. Credit/no credit grading. (020369)
RELS 202 Islam 3.0 FS GE GC
This course is also offered as HIST 261 , MEST 261 .
An introduction to Islam as a religious and cultural system. Topics include pre-Islamic Arabia, the Prophet Muhammad and the first Muslims, the Qur'an and shari'a, basic ritual practices, mysticism, theology and philosophy, Shi'ism, the visual and musical arts, women, modernism, "fundamentalism," and Islam in the USA. 3 hours seminar. This is an approved General Education course. This is an approved Global Cultures course. (004515)
RELS 204 Judaism 3.0 FS GE USD
This course is also offered as MJIS 204 .
History of Judaism from biblical to modern times. A study of the literature, faith, and events that shaped Jewish life. 3 hours discussion. This is an approved General Education course. This is an approved US Diversity course. (005860)
RELS 205 History of the Jewish Peoples 3.0 FA GE USD
Traces of the historical development of a variety of Jewish sects, denominations, and cultures found in the Middle East, northern Africa, Europe, and North America from antiquity to modernity, with special emhasis on contemporary Jewish communities in the United States. Rituals, beliefs, and textual traditions that relate to the history of Judaism are surveyed, and the phenomenon of secular Judiasm are explored. 3 hours discussion. This is an approved General Education course. This is an approved US Diversity course. (020675)
RELS 207 Christianity 3.0 FS GE
An introduction to the basic features of the Christian worldview through an anlysis of its historical, ritual, doctrinal, ethical, and social-institutional dimensions. Special attention will be given to the diverse expressions of Christianity in different times and places and to its impact on human history, society, and culture. 3 hours lecture. This is an approved General Education course. (008145)
RELS 210 Chinese Religions 3.0 INQ
An exploration of the religious dimension of Chinese culture, with special attention to such figures as Lao Tzu, Confucius, and Mencius. 3 hours seminar. (008175)
RELS 212 Hinduism 3.0 FA GE GC
A survey of Hinduism from its origins to the modern day, including philosophy, literature, popular temple worship, the role of feminine power, and modern fundamentalist and communal movement. 3 hours lecture. This is an approved General Education course. This is an approved Global Cultures course. (008181)
RELS 213 Buddhism 3.0 FS GE GC
A discussion of the roots and transformation of the Buddhist teachings in India, China, Japan, and Tibet. Special emphasis will be given to major trends and problems in contemporary Buddhism. 3 hours lecture. This is an approved General Education course. This is an approved Global Cultures course. (008180)
RELS 264 Dying, Death, and Afterlife 3.0 FS GE
A study of the religious, ethical, spiritual, psychological, and socio-cultural dimensions of dying, death, and afterlife. Reading and discussion of issues surrounding dying (dying as one's last career, patient-centered approaches, spirit/body relationships); death (definitions, religious meanings, ritual practices); and afterlife (religious conceptions, relation to the human quest for meaning). 3 hours seminar. This is an approved General Education course. (004443)
RELS 265 CS Lewis & JRR Tolkien 3.0 INQ
This course explores mythology and fiction through an analysis of the fantasy and science fiction works of C.S. Lewis and J.R.R. Tolkien. Do Judaism and Christianity have a mythology comparable to that of other cultures? What do the works of Lewis and Tolkien tell us about our own time and the issues our civilization faces? Topics include the nature and origin of evil, the seductions of technolgoy and control, the place of earth in the cosmos, the purpose and origin of humankind and the universe, and the nature of God in the face of evil. 3 hours discussion. (008156)
RELS 281 Library Research Methods in Religious Studies 1.0 SP
An introduction to the tools used in doing research, writing papers, and preparing presentations in religious studies. Topics include sources of information using the library's electronic tools to gather information, assessing internet resources, citation formats, copyright laws, and ethical standards in research and writing. 1 hour lecture. (008198)
RELS 301 Greek Myth and Ritual 3.0 INQ
An introduction to Greek mythology and its ancient Near Eastern parallels. The course focuses on the analysis of ancient Greek art and literature (including epic, hymns, lyric poetry, tragedy, and historiography). Topics explored include dying and rising gods, athletics and warfare, hospitality and gift exchange, initiation rituals and the afterlife, and the sex and gender roles of men and women. In addition, students consider Roman, Jewish, and Christian approaches to Greek myth and explore the impact of myth on modern art and film. 3 hours discussion. (008135)
RELS 302 Muhammad and the Qur'an 3.0 INQ
This course is also offered as MEST 302 .
This course introduces students to the sacred scripture and prophet of Islam. Students study the biography of Muhammad (570-632) and the text of the Qur'an by situating it within the context of Muhammad's life and career. By the end of the course, students are able to appreicate how devout Muslims view Muhammad and the Qur'an, as well as ask critical questions raised by modern scholars of religion. 3 hours lecture. (020263)
RELS 303 Hebrew Bible 3.0 INQ
An introduction to the Hebrew Bible (also known as the Old Testament of Christianity and the Tanakh of Judaism) in English translation. Readings from the Pentateuch, the prophetic books, and the hagiographa. The course emphasizes the analysis of the biblical books in their ancient Near Eastern contexts, the documentary hypotheses, Israelite history and religion, the formation of the biblical canon, and early Jewish and Christian scriptural interpretation. 3 hours lecture. (005858)
RELS 304 Judaism in America 3.0 INQ
An exploration of the forces influencing, and the important events in, the emergence of Judaism in America. Attention is given to issues of community identity and the interaction of Judaism with the larger culture in the context of society and politics in America. 3 hours discussion. (005859)
RELS 305 Rabbinic Judaism: Talmud/Midrash 3.0 SP
An introduction to the thought, texts, and culture of Rabbinic Judaism in the first through sixth centuries. Students become familiar with the historical and cultural background of classical Rabbinic society, from its origins in the Pharisaic movement in Palestine (Eretz Israel) to its pinnacle in the academies of Sassanid Babylonia. This course explores the oral-literary tradition that produced the Talmud and Midrash while allowing students to experience the dialectical style of study associated with Rabbinic culture. 3 hours lecture. (020503)
RELS 307 New Testament 3.0 INQ
This course covers the books of the Christian New Testament in the context of ancient Judaism and the world of the ancient Mediterranean. Who wrote the gospels and the epistles? Is there anti-Jewish prejudice in the New Testament? This class explores how Jesus was depicted, inquires whether the new Testament promotes or opposes Gnosticism, explains why the Christian apocrypha are not accepted as scripture, and also considers the relationship between the early Christian movement and ancient Greek mystery religions, the Dead Sea Scroll sect, Hellenistic Judaism, and/or Enoch traditions. 3 hours seminar. (008141)
RELS 318H Altruism: Theory and Practice 3.0 FA GE
Prerequisites: Enrolling students must be in good standing in the Honors in GE Program.
This course is also offered as PHIL 318H , PSYC 318H .
Open only to students working on Theme H: Honors. Ethics has traditionally been characterized as a process of bridging the gap between how we are and how we would ideally be. One example of a moral ideal is love of neighbor. Because we labor under the pull of self-interest, loving one's neighbor is not common. In the light of this truism, examples of altruism cry out for explanation. Is there even such a thing as an "altruistic" behavior? If genuine altruism does exist, what motivates it? This course explores answers to these questions by looking at philosophical, biological, economic and sociological accounts of selfless behavior. 3 hours seminar. This is an approved General Education course. (020767)
RELS 322 Religion in America 3.0 FA
This course is also offered as AMST 322 .
An introduction to the variety of religious expressions in the history of the United States. The course explores the impact of religion on American society and examines how religion has shaped and been shaped by American ideals, values, and institutions. Topics include the interplay of European and indigenous religious traditions, religious freedom, the historical roots of religious trends such as pluralism and fundamentalism, and the contributions of ethnic minorities to the contemparary religious landscape. 3 hours discussion. (000405)
RELS 324 Religion and America's Ethnic Minorities 3.0 FS GE USD
This course is also offered as MCGS 324 .
An exploration of the religions which inform America's ethnic minorities. The historical, cultural, and social experiences and values of Native American, Hispanic American, African American, Pacific Islander, and Asian American ethnic minority groups will be examined. 3 hours seminar. This is an approved General Education course. This is an approved US Diversity course. (005643)
RELS 325 Worldviews of American Indians 3.0 INQ USD
This course is also offered as AIST 325 .
A description and analysis of selected American Indian religions and philosophies of American Indian peoples of North America. The course will emphasize the Indians' spiritual relationship with nature as depicted in ceremonies, music, literature, and oral traditions. 3 hours lecture. This is an approved US Diversity course. (000384)
RELS 331 Center for Applied and Professional Ethics (CAPE) Forum 1.0 FS
This course is also offered as PHIL 331 .
An introduction to current ethical issues facing individuals, institutions, and society. Students attend regularly scheduled CAPE forums, symposia, and seminars and do appropriate reading and writing in conjunction with sessions. 1 hour lecture. (007236)
RELS 332 World Religions and Global Issues 3.0 FS GE GC
An introduction to major religions of the contemporary world (Islam, Christianity, Buddhism, and Chinese religions) with particular emphasis on their relationship to pressing global issues, including economics and poverty, environmental issues, war and peace, and human rights. Explores a number of religious traditions that are closely identified with specific ethnic groups in this country. 3 hours lecture. This is an approved General Education course. This is an approved Global Cultures course. (008190)
RELS 343 Wealth, Power, and Justice 3.0 SP GE
What is the proper attitude toward wealth and poverty? Do the rich have an obligation to help the poor? How should we balance a commitment to human equality and to individual liberty? How are we to determine whether a society's distribution of wealth and power is just or unjust? What methods constitute legitimate means of achieving social change? This course explores alternative religious perspectives on these and other ethical questions that arise in connection with contemporary social, political, and economic life. 3 hours lecture. This is an approved General Education course. (008167)
RELS 346 Ethical Conflicts and Religious Values 3.0 FS GE
What role does religion play in contemporary debates about ethics and morality in modern pluralistic societies? Topics may include abortion, capital punishment, assisted suicide, war and peace, environmental destruction, sex, and world hunger and poverty, as well as the conflicts between secular and religious world views. 3 hours lecture. This is an approved General Education course. (008158)
RELS 347 Cross-Cultural Environmental Ethics 3.0 FS GE
A cross-cultural and historical investigation of the ways that religious and secular worldviews and ethics influence attitudes, behaviors, and policies toward the environment. Attention is given to Biblical, Native American, Confucian, Taoist, and feminist perspectives on nature. Topics include an analysis of the modern consumer lifestyle and its impact on the environment, the value of wilderness, mainstream and radical environmentalism, and contemporary policy issues. 3 hours lecture. This is an approved General Education course. (008159)
RELS 348 Jesus, Buddha, and Marx: A Study in Comparative Ethics 3.0 FA
This course explores how Christians, Buddhists, and Marxists have sought to answer questions about the nature and goals of human life and about the methods of individual and social transformation. Attention will be given to the diversity of ethical perspectives in the traditions on such topics as the human good, the ideal society, political and economic life, war and peace, the family, the meaning of freedom, and the nature of salvation. 3 hours discussion. (008165)
RELS 357 End of the World 3.0 FS GE
This course introduces students to the ways in which historic and contemporary religious communities interpret catastrophes and how religious worlds explain and provide humans with tools to cope with catastrophes and with making meaning out of suffering and death. Focus is on visions of the end of the world (apocalypticism, environmental destruction), interpreting the meaning of disasters (natural, human-induced), and personal and global annihilation (epidemics, nuclear destruction). 3 hours lecture. This is an approved General Education course. (008166)
RELS 358 Religion in American Public Schools 3.0 FS
An introduction to the major world religions and an analysis of legal, intellectual, and educational issues that arise in connection with the study of religions in American public schools. 3 hours lecture. (008168)
RELS 365 Religion and Film 3.0 SP
An examination of the representation of religious concerns and meaning in modern film. Utilizing resources developed in religious traditions and in the field of religious studies, the course examines themes central to the human condition such as selfhood, religious conviction, despair, redemption, and race and ethnicity. 3 hours lecture. (008149)
RELS 366 Mysticism: East and West 3.0 SP
A comparative study of mysticism from both historical and thematic perspectives. Major figures and traditions (including Hinduism, Buddhism, Taoism, Judaism, Christianity, and Islam) will be reviewed as well as current theoretical debates in the study of mysticism. 3 hours seminar. (008185)
RELS 369 Religion and Sexuality 3.0 FS
A cross-cultural study of the ways religious world views, institutions, and rituals shape views of human sexuality. Topics inlcude sacred sexuality; religious asceticism; the regulation of reproductive sexuality; religious perspectives on homosexuality; the role of religion in constructing gender identity and the special ritual role of "third" genders in some cultural communities; and critiques of religious perspective on sexuality from feminist and queer communities. 3 hours lecture. (020224)
RELS 375 Women and Religion 3.0 FS GE
This course is also offered as WMST 375 .
Analysis of the images, roles, and experiences of women in world religions in historical and contemporary contexts. 3 hours discussion. This is an approved General Education course. (008152)
RELS 381 Sociology of Religion 3.0 INQ
This course is also offered as SOCI 327 .
This course explores the impact of religion on the individual and society, and surveys the major developments in the field. This includes interactive relationships between religion and other social institutions, and debates on controversial issues. 3 hours lecture. (008184)
RELS 391 Reading in Religious Studies 1.0 -3.0 FS
This course is a special topic offered for 1.0-3.0 units. You must register directly with a supervising faculty member. 3 hours supervision. You may take this course more than once for a maximum of 3.0 units. (008192)
RELS 392 Contemporary Religious Thought 3.0 INQ
See description under RELS 491. 3 hours seminar. You may take this course more than once for a maximum of 6.0 units. (008160)
Special topics offered for 1.0-3.0 units. 3 hours seminar. (008196)
RELS 407 History of Christian Thought 3.0 INQ
Survey of major themes in Christian theology from the 2nd century to the present. Emphasis is on important figures and the circumstances under which major Christian doctrines, traditions, and ideas emerged and developed. Topics include the identity of Jesus, the Trinity, sin and salvation, and the nature of the church. 3 hours lecture. (008143)
RELS 475 Feminist Theology 3.0 INQ
Prerequisites: RELS 375 or WMST 375.
A study of the development of feminist theology in Christian, Jewish, and other religious traditions over the past 30 years. Examines feminist theological analysis of religious symbols, texts, rituals, beliefs, and practices in the U.S. and international contexts. 3 hours seminar. (008199)
RELS 480 Theories and Criticisms of Religion 3.0 SP
Prerequisites: RELS 100 or RELS 110 or faculty permission.
A study of the history, theories, and methods of religious studies as a scholarly and academic discipline, with emphasis on the biographical and historical contexts of significant contributors to the discipline and their classic works. Topics include secular vs. religious approaches to the study of religion and the contrast between religious insiders' and outsiders' perspectives; alternative theories of the origins and functions of religion; and debates over whether religion is a positive or a negative influence in the lives of inindividuals and social groups. 3 hours seminar. (008191)
RELS 482 Seminar in Religious Studies 3.0 FS GW
Prerequisites: ENGL 130 (or its equivalent) with a grade of C- or higher; concurrent enrollment or prior completion of RELS 281 and RELS 480.
Readings and research on selected topics in religious studies. Content varies. 3 hours seminar. You may take this course more than once for a maximum of 6.0 units. This is an approved Graduation Writing Assessment Requirement course; a grade of C- or better certifies writing proficiency for majors. (008200)
RELS 489 Internship in Religious Stud 1.0 -3.0 FS
Enrollment will be determined by permission of the Department of Religious Studies. 3 hours supervision. You may take this course more than once for a maximum of 15.0 units. Credit/no credit grading. (008208)
RELS 392 and RELS 491: Selected topics in contemporary religious thought. Content varies. 3 hours seminar. You may take this course more than once for a maximum of 6.0 units. (008161)
RELS 497 Tutorial in Religious Studies 3.0 FS GW
Prerequisites: ENGL 130 (or its equivalent) with a grade of C- or higher, faculty permission.
This course is an independent study offered for 1.0-3.0 units. You must register directly with a supervising faculty member. Individually directed projects in religious studies. 9 hours supervision. This is an approved Graduation Writing Assessment Requirement course; a grade of C- or better certifies writing proficiency for majors. (008209)
RELS 499H Senior Honors Research Paper 3.0 FS GW
Prerequisites: ENGL 130 (or its equivalent) with a grade of C- or higher, RELS 480 (may be taken concurrently).
To provide students accepted for "Honors in the Major" an opportunity to prepare and write a research paper on topics germane to their interests developed during the first three years of work in religious studies. Research and writing will be done under supervision of a staff advisor for a total of 6 units in two semesters. 9 hours supervision. You may take this course more than once for a maximum of 6.0 units. This is an approved Graduation Writing Assessment Requirement course; a grade of C- or better certifies writing proficiency for majors. (008212)
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Every single one of us is the same yet different. We all share equal body parts but these come in various shapes and sizes. It is this that makes us unique as human beings. There is, a however, a general concept of the "body beautiful' including the face. In this piece we look at the reasons why some Asian women opt for wide face surgery. Singapore is one of the leading plastic surgery hubs in South East Asia and has seen a growing demand for this procedure. Before we get into the mechanics of it, first let us look at what people consider the most attractive shape for a face.
Beauty will always be in the eyes of the beholder. Despite that, there are certain face shapes that almost everyone will consider appealing. Likewise, there are other face shapes that the majority of people don't consider all that attractive.
Other features that contribute to a beautiful female face include arched eyebrows, almond shaped eyes, a small, slim nose and full lips.
Caucasians in particular love the oblong and square shaped faces. The main characteristic of an oblong (rectangular) face shape is one which is somewhat longer than the average length. An oblong face is not very wide and the chin tends to be pointy. However, the actual jawline is wider than other face shapes. A woman who has a square shape to her face will have a very projecting jawline and a square chin. Both her forehead and her jawline will be of similar width. The wide jawlines of these two face shapes means there is quite a wide distance between the eyes, making them prominent. The smiles of women with oblong and square faces are broad and beautiful.
Cosmetic surgeons working on Asian faces have to be observant. The ideal place for any kind of Asian facelift or other surgical procedures is in Asia itself. The doctors of Singapore and South Korea are particularly good at what they do. They know how to adapt any existing procedures and design completely new, innovative and novel operations. These are practices which are better suited to the needs and desires of female Asian patients.
A lot of Asian women with wide faces are not happy with their look. They complain that their face is at its widest near the cheekbones and at the temples. For these reasons they want a more balanced, oval shape to the face. A wide face can also look chubby even though it might not be. Asian women prefer a slender jaw to a stronger, square or flared shape. In general, the facial features of South East and Far East Asians are more delicate than their European cousins. For this reason, many feel that their wide appearance looks out of proportion against their more delicate features.
Compared with the Occident, Asian faces tend to be comparatively large, flat and wide. Asian females think that the overdeveloped jaw and cheek bones give their face a more masculine appearance. Other concerns some woman have is with a reasonably flat or retruded forehead and/or chin.
The purpose of wide face plastic surgery is to contour these four areas to create a face that appears more delicate and smaller. When an experienced surgeon carries out these procedures, the enhancements are clear. You can see the improvements when facing straight ahead and in the patient's lateral (side) profile.
The principal objective is clear. It is to harmonize the patient's facial proportion. The aim is for the nose, cheeks and the chin to form what we call the anatomic triangle in the center of the woman's face. Facial bone sculpting done on "square faces" is much more common in The East than it is in the USA and other Western countries.
If you're thinking about wide face surgery, Singapore along with Japan and South Korea are perhaps the best destinations in Asia. Surgeons in these countries have the most knowledge and experience with Asian faces. The most important thing with major plastic surgery of this kind is to take your time deciding. Look at all your options and make sure the surgeon is skilled and that the clinic is equipped with all the necessary tools and latest technologies. You will need to have at least one thorough consultation to explore all your options and to get answers to any questions you might have.


Welsh National Opera (WNO) has appointed Aidan Lang as new general director.
Lang is currently general director of Seattle Opera, where he has overseen co-productions with Washington National Opera, San Francisco Opera, Santa Fe Opera and New Zealand Opera.
He also launched the first of several chamber operas designed to showcase opera in a new light, especially those that have a direct connection to social conversations happening today.
The company's audiences have increased from 67,000 to 85,000 since he has been at the helm.
He has also held leadership positions at Buxton Festival, Glyndebourne Festival Opera, and Opera Zuid in the Netherlands.
Chair of WNO's board Mark Molyneux said he was 'delighted' with the appointment. He continued: 'We conducted an extensive, global search and were exceptionally pleased with the calibre of candidates.
Lang will take up the role in July 2019.


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United States History Of Wars
Mem Cognit. 2014 Apr;42(3):383-99. doi: 10.3758/s13421-013-0369-7. Collective memories of three wars in United States history in younger and older adults.
Nonetheless, in an era before Donald Trump had become president of the United States. and he opposed foreign wars for.
France had been an ally of the United States during the revolutionary war, but the United Kingdom was extremely powerful. Britain was at war with France and to.
May 26, 2014. with the 3rd U.S. Infantry Regiment, "The Old Guard", inspect the rows of. The bloodiest conflict in our history, by a long way, was the last.
The Civil War analysis by PhD students from Stanford, Harvard, Berkeley. The video titled, us-history-1492-1877-the-civil-war, failed to load.
Jun 20, 2018. The 1823 Monroe Doctrine set the stage for U.S. intervention. lies over a century of historical U.S. intervention that politicians and pundits on both. 1980– 1992: A civil war rages between the military-led government and the.
Adm. Alfred Thayer Mahan, the greatest strategist in American history, identified it as the core American interest (though he wrote before the war on terrorism began and before the development of.
Another history-making step forward — Trump called it "legendary. and huge cuts in crushing outside sanctions Pyongyang wants; North Korea says the United States is losing a crucial opportunity by.
Surveys American history since 1865 with. the Gilded Age, Progressivism, World Wars, the New.
"It needs to recognize our whole history, and that is the great and the good. Macdonald's part in creating the country's.
Learn how 75,000 people kept a secret during World War II to help end the war and how this community still contributes to American history in keeping the United States as a "super power" in computers.
After the attacks on America on 11 September, the United States declared.
Military History of the United States of America. +3. Saying loss is a short way to sum up that the U.S goals of wars were not fulfilled, and the.
EL PASO, Texas – "Bases Loaded – El Paso and Beyond" is a new exhibit opening Thursday at the El Paso Museum of History.
The top four days and eight of the busiest 10 in TSA history have occurred this year. phoned him Wednesday to say that the United States was opening an investigation into the French tax using a.
and he has exploited it and brought this cold civil war almost to the point of ignition through his actions and his words —.
Third parties are inviting both Iran and the United States to show restraint and deescalate the tension. Whereas the first.
Founding Fathers On Christianity Aug 11, 2012. The far-right author has claimed the founding fathers wanted a Christian nation— but now conservatives are disowning his work. In the late 19th century especially, officials often promoted a de facto form of Protestantism. Even the U.S. Supreme Court fell victim to this mentality in 1892, with Justice David Brewer declaring in
Aug 24, 2018. Cold War History. By using both diplomatic and military power, the United States and the Soviet Union attempted to carve out areas that could.
For two governments who claim they aren't talking, the United States and Iran sure seem to. It certainly isn't the first in the four-decade history of severed ties between Tehran and.
The U.S. has done more for other people and received less in return than any nation in history by far. In it, the United.
By the end of World War II, we had at least two names. Force Commander for the United Nations Assistance Mission for.
Abraham Lincoln Facial Hair James Madison Speech Pathology It was those activities that showed her that her passion lay in student affairs, not speech pathology, the field she originally intended to pursue. She plans to pursue a master's degree at James. These James Madison Quotes are taken from his own letters, writings and speeches during the years 1788 and
A symbol of Germany's post-war economic. in the United States the Beetle's characteristics lent it a profoundly.
A long-time statesman who governed Britain through World War II, Churchill gave one of the most significant. packed in shipping crates and sent to the United States. Shipping, fortuitously, was.
It also marked one small victory in the war against a rock 'n' roll boycott. and he was the official tour photographer on.
Enough with history, and critical thinking. or otherwise emotionally manipulate us into supporting their War on Populism. No, the Putin-Nazi occupation government is not just manufactured mass.
Where Is The Statue Of Christopher Columbus Those protests have led to calls for more public tributes to be removed, including a push in NYC to remove the Columbus Circle statue A famous sculpture of Christopher Columbus that has stood in. SAN JOSE — No one is quite sure where to put the statue of Christopher Columbus that must leave City Hall
There is a treasure trove of history in Vincennes. This victory helped open up the Northwest Territory of the United.
"So we'll become the only destination in the United States outside of Pearl Harbor, to have a piece of the end of the war and.
In Churchill's time, America won the Second World War, founded the international. world burns and floods as temperatures.
Previous George Washington University Career Next Where Is The Statue Of Christopher Columbus


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Q: Buildings displaying without texture in google maps Buildingins in google maps displaying without image and texture. I have this problem only when I use https protocol, when I use http everything fine. Sombody know what could be the problem?

A: ok, i fix it. In my case, when i use my own style for google map, i set style for landscape
"featureType": "landscape",
    "elementType": "geometry.fill",
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    ]

and that was a problem.

redpajama_set_name: RedPajamaStackExchange


text:
Mark McDonnell, AIA, CSI
Associate Principals
Mark McDonnell joined the firm in 1996. His work focuses on technical design, project management and specifications. He has been involved in both institutional and commercial projects.
He is currently the project manager for a Sake Brewery in upstate New York, which involves close coordination regarding technical matters with a Japanese client and the production of design development and construction drawings and specifications.
Mr. McDonnell was also the project manager for the production of construction documents and construction administration for two projects: Vietcombank Tower, a 35-story bank headquarters and multi-tenant office tower in Ho Chi Minh City, Vietnam, and Lanphier Center for Mathematics and Computer Science, an interdisciplinary laboratory and classroom building at Choate Rosemary Hall in Wallingford, Connecticut. Prior to that, he performed construction administration and wrote specifications for the Connecticut Science Center, a riverfront science museum in Hartford, Connecticut, and for the Cooperative Arts and Humanities High School, which includes a 350-seat theater in New Haven, Connecticut.
As a specifications writer, Mr. McDonnell's work includes Yale-NUS College, a new campus in Singapore; St. Katharine Drexel Chapel at Xavier University of Louisiana in New Orleans; the National Children's Museum at National Harbor, Maryland; and the Yale Biology Building, for which he was also the lead technical detailer.
From 2002 to 2006, Mr. McDonnell served as project manager for the Adrienne Arsht Center for the Performing Arts in Miami, Florida. This 500,000-square-foot arts complex consists of a 2,400-seat ballet opera house, a 2,200-seat concert hall, a 200-seat studio theater, and the plaza that connects the two major houses.
Mr. McDonnell was a senior designer for academic projects including the Biomedical Sciences Research Building and Orthopaedic Hospital Research Center at the University of California, Los Angeles, and the Vogelstein Center for Drama and Film at Vassar College. He was also the project architect for the Greenwich Library in Greenwich, Connecticut. Mr. McDonnell received a Bachelor of Architecture from Carnegie-Mellon University.


text:
Bob's Burgers: Season Eight Viewer Votes
(FOX)
Do Bob Belcher and his clan keep their customers satisfied in the eighth season of the Bob's Burgers TV show on FOX? As we all know, the Nielsen ratings typically play a big role in determining whether a TV show like Bob's Burgers is cancelled or renewed for season nine. Unfortunately, most of us do not live in Nielsen households. Because many viewers feel frustration when their viewing habits and opinions aren't considered, we'd like to offer you the chance to rate all the Bob's Burgers season eight episodes here.
An animated FOX comedy, Bob's Burgers centers on Bob Belcher (H. Jon Benjamin). This third generation restaurateur operates Bob's Burgers with the help of his charming and musical wife, Linda (John Roberts). The couple's three kids pitch in, too. The awkward Tina (Dan Mintz) is their eldest daughter. Middle child, Gene (Eugene Mirman) is whimsical, if a bit goofy. The clever and even cunning Louise (Kristen Schaal) is their youngest. While Bob has big ideas about burgers, his location is lacking. Meanwhile, the rest of the family falls short on service.
Want to rate more TV shows? ABC | CBS | The CW | FOX | NBC
What do you think? Which season eight episodes of the Bob's Burgers TV series do you rate as wonderful, terrible, or somewhere between? Should FOX cancel or renew Bob's Burgers for a ninth season? Don't forget to vote, and share your thoughts, below.
More about: Bob's Burgers, Bob's Burgers: canceled or renewed?
Bob's Burgers: Season 12? Has the FOX Animated Series Been Cancelled or Renewed Yet?
Bob's Burgers: Season 11 Ratings
Bob's Burgers: Season 11 Viewer Votes
Bob's Burgers: Season 11? Has the FOX Series Been Cancelled or Renewed?
Bob's Burgers: Season 11; FOX Series Officially Renewed Through 2020-21 Season
Bob's Burgers: Is the FOX TV Series Cancelled or Renewed for Season 10?
Bob's Burgers: Season Nine Viewer Votes
Bob's Burgers: Season 10 Renewal for FOX Animated Comedy Series
Bob's Burgers on FOX: Cancelled or Renewed for Season Nine?
Bob's Burgers: Season Nine Renewal for FOX TV Show
Bob's Burgers: FOX Orders Feature Film for Summer 2020
Bob's Burgers: Season Six Ratings
Bob's Burgers: Season Five Ratings
Bob's Burgers: Season Four Ratings
I don't have cable, but my sister introduced me to Bob's Burgers. My entire family loves it! We have bought all the DVDs and hope to have many more seasons available.
Absolutely love Bobs Burgers. Seen Every episode at least a dozen times and still can't get enough. I do agree with the last comment that the episodes are too far spaced and believe the ratings would be even better if people knew that it would be on the same time every week. Unfortunately many of us have to watch it on alternative sources just because unless you keep up with tv guide or something simular, we fans have no idea when the next episode will be aired. Very huge fan of the show, as it is hilarious, while still being… Read more »
AGAIN not on this past Sun.!!! I wonder if they read these and get it through their think skulls that it must be on EVERY week, not a few at a time.
Titans: Season Three; HBO Max Series Casts Savannah Welch as Barbara Gordon


text:
Q: High autocorrelation when taking the L-th order of difference of a sequence of independent random numbers To explain this question in more detail, I'll first elaborate my approach:

*

*I simulated a sequence of independent random numbers $X = \{x_1,...,x_N\}$.

*I then take $L$ times the difference; i.e. I create the variables:
$dX_{1} = \{X(2)-X(1),...,X(N)-X(N-1)\}$
$dX_{2} = \{dX_{1}(2)-dX_{1}(1),...,dX_{1}(N-1)-dX_{1}(N-1-1)\}$
$...$
$dX_{L} = \{dX_{L-1}(2)-dX_{L-1}(1),...,dX_{L-1}(N-L)-dX_{L-1}(N-L-1)\}$
I observe that the (absolute) autocorrelation of $dX_{L}$ increases as $L$ becomes larger; the ac approaches even 0.99 for $L >100$. I.e. when taking the L-th order of difference, we create a series of highly dependent numbers (sequence) out of an initially independent sequence.
Here are some graphs to illustrate my observations:

My questions:

*

*Is there any theory behind this approach, and its implications or applications for it?

*Does this indicate that this approach exploits the weaknesses of a pseudo-randomn generator (of the computer). I.e. the generated "random" sequence is not trully random, and this is illustrated/proved from my approach?

*Can we exploit the high autocorrelation of the L-th order of differences, in order to predict the next number in the sequence (i.e. $X(N+1)$). I.e. if we can predict the next number of $dX_{L}$ (through e.g. linear regression), we can deduce back the estimated sequence $X(i)$ through taking $L$ times the cumulative sum. Is this a feasible approach?
Objective
Note that I am trying to predict $X(N+1)$, but since the numbers are generated independentaly and random, this is very hard (low ac of $N$).

A: This is more a comment or, at best, maybe a further clue to solve your question, but my reputation doesn't allow me to post comments.
I replicated your experiment in Stata using draws from a standard Normal with the following code:
clear all
set obs 100000

gen t = _n
tsset t

drawnorm x, n(100000)

forvalues i = 1(1)100 {
generate D`i' = D`i'.x
}

Looking at the correlograms of the differenced variables, I was wondering why the confidence bands are so tiny. I have never seen such small confidence bands in a Stata correlogram. Any ideas?
I was thinking this could be a clue because, with confidence bands so small, even the tiny autocorrelations from the furthest lags are being counted in your absolute autocorrelation, if I'm interpreting "absolute" correctly.
Here is the correlogram for my dX_10...

...and here it is again, zoomed in on the first 10 lags...

A: This is expected because the differences are not independent of each other. For example, $dX_1(1) \equiv X(2) - X(1)$ is directly proportional to $X(2)$ while $dX_1(2) \equiv X(3) - X(2)$ is inversely proportional to $X(2).$ Because the definitions of consecutive elements of $dX_1$ share elements of $X$ in this inverse way, we expect them to be inversely correlated to each other. In fact, as we go to higher order differences $dX_i$, consecutive values share a higher and higher fraction of the elements of $X$ that go into their definition, and their anticorrelation increases. However, if we did not know the shared element ($X(2)$ in my example) we would not be able to calculate any differences that include this element. We therefore cannot use the anticorrelations in the differences to predict unknown elements of $X$ if they are generated independently of the known elements.

A: Theory
If the autocorrelation is going to have any meaning, we must suppose the original random variables $X_0, X_1, \ldots, X_N$ have the same variance, which--by a suitable choice of units of measure--we may set to unity.  From the formula for the $L^\text{th}$ finite difference
$$X^{(L)}_i=(\Delta^L(X))_i = \sum_{k=0}^L (-1)^{L-k}\binom{L}{k} X_{i+k}$$
for $0 \le i \le N-L$ and the independence of the $X_i$ we readily compute
$$\operatorname{Var}(X^{(L)}_i) = \sum_{k=0}^L \binom{L}{k}^2 = \binom{2L}{L}\tag{1}$$
and for $0 \lt j \lt L$ and $i \le N-L-j$,
$$\operatorname{Cov}(X^{(L)}_i, X^{(L)}_{i+j}) = (-1)^{j}\sum_{k=0}^{L-j} \binom{L}{k}\binom{L}{k+j} =  (-1)^{j}\frac{4^L \binom{L}{j} j!\Gamma(L+1/2)}{\sqrt{\pi}(L+j)!}.\tag{2}$$
Dividing $(2)$ by $(1)$ gives the lag-$j$ serial correlation $\rho_j$. It is negative for odd $j$ and positive for even $j$.
Stirling's Formula gives a readily interpretable approximation
$$\log(|\rho_j|) \approx -\left(\frac{j^2}{L} - \frac{j^2}{2 L^2} + \frac{j^2 \left(j^2+1\right)}{6L^3}-\frac{j^4}{4 L^4} + O(L^{-5})O(j^6)\right)$$
As a function of $j$ its magnitude is roughly a Gaussian ("bell-shaped") curve, as we would expect of any diffusion-based procedure like successive differences.  Here is a plot of $|\rho_1|$ through $|\rho_5|$ as a function of $L$, showing how rapidly the serial correlation approaches $1$.  In order from top to bottom the dots represent $|\rho_1|$ through $|\rho_5|$.

Conclusions
Because these are purely mathematical relationships, they reveal little about the $X_i$.  In particular, because all finite differences are linear combinations of the original variables, they provide no additional information that could be used to predict $X_{N+1}$ from $X_0, X_1, \ldots, X_N$.
Practical observations
As $L$ grows, the coefficients in the linear combinations grow exponentially.  Notice that each $X^{(L)}_i$ is an alternating sum: specifically, in the middle of that sum appear relatively large coefficients close to $\binom{L}{L/2}$.  Consider actual data subject to a little bit of random noise.  This noise is multiplied by these large binomial coefficients and then those large results are nearly canceled by the alternating addition and subtraction.  As a result, computing such finite differences for large $L$ tends to wipe out all information in the data and merely reflects tiny amounts of noise, including measurement error and floating point roundoff error.  The apparent patterns in the differences shown in the question for $L=100$ and $L=168$ almost surely provide no meaningful information.  (The binomial coefficients for $L=100$ get as large as $10^{29}$ and as small as $1$, implying double-precision floating point error is going to dominate the calculation.)


text:
New Year's Eve Dining in Phoenix
Written by Fabulous Arizona Published on December 14, 2022 in Food & Drink, Restaurant News
Wind down 2022 with a side of foie gras and caviar–or a more relaxed repast. Whatever your preference, check out these restaurants and resorts for the best New Year's Eve dining in Phoenix. (Reservations are required in most instances.)
Click here for the top New Year's Eve parties in Phoenix.
Hearth '61 at Mountain Shadows
Ring in 2023 with a special four-course, prix-fixe dinner (with an entree of Wagyu Turf & Turf) at Hearth '61 at Mountain Shadows. Seatings are available for 6:30 p.m. and 9:30 p.m., and guests will enjoy party favors alongside a midnight Champagne toast. Plus, enjoy live music from DJ B Novelli from 10 p.m. to 1 a.m.
Prado at Omni Scottsdale Resort & Spa at Montelucia
Seatings for Prado's New Year's Eve dinner are available between 6 and 9:30 p.m. Alongside a four-course, prix-fixe menu (with options like foie gras, Spanish octopus and Chilean sea bass) and a complimentary glass of bubbly, diners will enjoy live entertainment. After-dinner drinks are available at Mbar until 1 a.m. And reserve your spot at New Year's Day brunch, with signature dishes, Champagne and festive cocktails, with seatings available from 10 a.m. to 2 p.m. Patio seating is available.
Francine Restaurant
This holiday season, celebrate with a romantic and luxurious New Year's Eve spread at Francine Restaurant in Scottsdale. Francine's five-course holiday menu will offer guests the finest French-inspired dishes with a Mediterranean twist with seatings from 5 to 9 p.m. The festive evening also includes a DJ and complimentary Champagne toast to kick off the new year.
Terra Tempe Kitchen & Spirits
From 5 to 10 p.m. on Dec. 31, end the year on a tasty note with a five-course tasting menu led by Executive Chef Mario Ventura at Terra Tempe Kitchen & Spirits at The Westin Tempe. Menu standouts include caviar and smoke salmon with crispy seven-minute egg and herb crème fraiche, and butter-poached lobster with roasted cauliflower, baby squash, foraged mushrooms, potato gnocchi and tarragon cream sauce.
This New Year's Eve, join etta in Scottsdale for dinner and enjoy exclusive holiday features including king crab legs with Calabrian creme, focaccia, lemon, roasted garlic and herbs; Wagyu ribeye cap with truffled potato puree and smoked jus; and black truffle risotto with parmesan and fresh shaved black truffle. Available exclusively during dinner only.
Match Market & Bar at FOUND:RE Phoenix Hotel
On Saturday, Dec. 31, guests can enjoy the likes of lobster pomodoro and steak frites at FOUND:RE Phoenix Hotel's Match Market & Bar from 6 to 11 p.m. Then, on New Year's Day, brunch will be offered from 11 a.m. to 3 p.m. with options like blue crab avocado toast, pozole rojo, California-style breakfast burritos and more.
Celebrate with two special New Year's Eve menus at Anhelo in Phoenix. Select from the Chef's High-End wine pairing or the First Growths pairing from around the globe, which offers the highest classification of Bordeaux wines. An á la carte menu will be offered before 10 p.m. that includes a Champagne welcome toast ($250 spend requirement). Or count down to midnight at the 10 p.m. seating, spotlighting a special Chef's Tasting menu with caviar, truffle and foie gras as add-ons, plus a Krug and Cristal welcome toast and New Year's toast at midnight.
Postino WineCafé
Postino is rolling out its Boujee Board & Bottle – an upgraded Board & Bottle deal featuring a spread of bruschetta and bottle of premium bubbles for $50 from 5 p.m. to midnight. Guests–be sure to be dressed in your holiday best!–can secure a reservation for up to eight people to take advantage of the limited-time offer.
Talavera and Proof at Four Seasons Scottsdale at Troon North
Ring in 2023 with a celebratory four-course meal in Talavera. Seatings are available from 5 to 9 p.m. For a more casual celebration, Four Seasons' Proof restaurant will feature delectable menu items, festive décor and a relaxed setting to greet the new year. All guests are invited to join the festivities within the resort with a five-piece band, light bites and signature cocktails in one of the ballroom foyers, as well.
Ling's Wok Shop
Ling's Wok Shop celebrates The Year of the Rabbit with a special Lunar New Year Wine Dinner on Jan. 25. The Scottsdale restaurant is partnering with Jackson Family Wines to bring an exclusive five-course meal with highly-rated wine pairings from some of California's top wine producers. Dishes include Peking duck, Cantonese-style sea bass, Char Siu pork tenderloin and more. To bring good fortune and prosperity, 9 Dragons Lion Dance Phoenix is performing a traditional Lion Dance during the celebration. Reservations to Ling's Wok Shop's New Year's Wine Dinner are required.
Ling & Louie's Asian Bar and Grill
Ling & Louie's Asian Bar and Grill in Scottsdale celebrates The Year of the Rabbit with a two-week celebration for the 2023 Lunar New Year from Jan. 21 to Feb. 5. The festivities kick off on Jan. 21 with a traditional Lion Dance performed by 9 Dragons Lion Dance Phoenix. The restaurant is honoring the holiday with Lunar New Year menus reimagining classic Chinese New Year celebratory dishes. Each table that orders from the special menu will receive a Lucky Red Envelope with an offer to use on a subsequent visit to either Ling & Louie's Asian Bar and Grill or Ling's Wok Shop.
Blue Hound Kitchen & Cocktails at Kimpton Hotel Palomar
With seatings available at 5 and 8 p.m., enjoy a four-course holiday feast prepared by Executive Chef Alexander Robinson at Blue Hound Kitchen & Cocktails. Menu highlights include Jerusalem artichoke soup, Spanish octopus, Westholme wagyu striploin, roasted vegetable Wellington and a raspberry creamsicle cheesecake.
T. Cook's at Royal Palms Resort and Spa
T. Cook's dishes up a four-course New Year's Eve menu spotlighting dishes like celery root bisque, truffle polenta, lobster agnolotti, parsnip "osso bucco," honey star anise-glazed duck breast and a selection of decadent desserts.
Rusconi's American Kitchen
Rusconi's American Kitchen in Phoenix is serving an exclusive New Year's Eve three-course, prix-fixe menu starting at 5 p.m. Options include roasted pork tenderloin, black striped bass, lobster bisque and much more.
Cala at Senna House
Chef Beau MacMillan and Executive Chef Peter McQuaid of Cala at Senna House in Scottsdale are preparing a special a la carte dinner in honor of New Year's Eve. Diners can dig into the likes of bubbly, caviar, Tomahawk steaks, chilled seafood and much more.
Thirsty Lion
All four Valley locations of Thirsty Lion will be hosting a specialty New Year's Eve celebration, from 10 a.m. to 11 p.m., with specialty menu items and cocktails. Dig into options like grilled filet mignon, bacon-wrapped dates, fresh halibut and many other decadent dishes.
Roaring Fork
Toast to another year with a meal at Roaring Fork in Scottsdale this New Year's Eve. Beginning at 4 p.m., savor a specialty lobster and steak offering in addition to seasonal menu items available that evening only.
Phoenix City Grille
Phoenix City Grille is preparing a few exclusive specials available on Saturday, Dec. 31, like smoked prime rib and slow-roasted herb-crusted leg of lamb. New Year's Eve dinner seatings start at 3 p.m.; reservations will be taken until 9 p.m.
Dad's Modern Cocktails & Eatery
On New Year's Eve, guests of Dad's Modern Cocktails & Eatery in Scottsdale can enjoy an appetizer special all day long with options like shrimp cocktail, Swedish meatballs and warm olives, alongside a French 75 drink special. Dad's closes 10 p.m. on New Year's Eve and is closed on New Year's Day.
The Montauk
The Montauk is saying goodbye to 2022 with 1 cent Champagne toasts at midnight for dine-in guests. Local DJs will be providing entertainment starting at noon and through 11 p.m. On New Year's Day, celebrate with The Montauk at brunch for the McMontauk Sandwich and short rib huevos rancheros.
Tía Carmen
Tía Carmen at JW Marriott Phoenix Desert Ridge Resort & Spa
Curated and hosted by Executive Chef Angelo Sosa, New York Champagne Week founder Blaine Ashley and Beau Joie Champagne ambassador Nicole Velez, the Beautiful Life New Year's Eve Dinner offers a bubble-filled way to welcome the new year. The multi-course Beautiful Life New Year's Eve Dinner for two includes champagne pairings with each course and begins at 8 p.m. before the party starts at 10 p.m. and continues until 2 a.m. Guests can keep their VIP table for two for the evening and enjoy live music, a midnight toast and additional bites after midnight. Start the New Year with a Champagne Punch Brunch for two at Tía Carmen on Sunday, Jan. 1, from 11 a.m. to 1 p.m.–even book the Tía Carmen New Year's Package, featuring breakfast and dinner for two per stay at Tía Carmen.
Carcara at Sheraton Phoenix Downtown
Cheers to 2023 with a special New Year's Eve dinner and cocktail menu at Carcara, featuring Surf & Turf, 24K Chocolate Cake, Poma Cognac Celebration, Lemon Ball Drop and more. Take the celebration to the hotel's lobby lounge, &More by Sheraton, with drinks specials, complimentary Veuve Clicquot tastings from 6:30 to 7:30 p.m. and complimentary sparkling wine toasts at 11:50 p.m.
Prime at Gila River Resorts & Casinos
Gila River Resorts & Casinos is ringing in the new year in a big way–literally. At midnight, the resort will pop the largest bottle of Veuve Clicquot in the state. Reserve a spot at the rooftop steakhouse, Prime, to check out the bottle, savor views of the mountains and dig into a decadent four-course New Year's Eve menu. Seatings are at 5 p.m., 7 p.m. and 10 p.m.
Fat Ox
Chef Matt Carter of Fat Ox in Scottsdale will be dishing up a four-course menu in honor of the holiday, rounded out with live music and a complimentary toast of bubbly. To complement entree options like Linz prime filet and Norwegian halibut, there will be super-luxe add-ons available as well to ring in the new year in decadence.
We-Ko-Pa Casino Resort
From an all-you-can-eat spread at The Buffet to an action-packed "I Love the 80's" party at WKP Sports & Entertainment, We-Ko-Pa Casino Resort has myriad ways to ring in the new year. Our pick? The elegant, five-course tasting menu at Ember, available from 5 to 10 p.m., including a Champagne toast and dishes like lobster bisque, seared duck breast and Chilean sea bass.
Feringhee
Feringhee in Chandler gives guests two ticketed events for celebrating the start of 2023. Diners can either opt for a four-course dinner experience and a DJ at the restaurant or–for those who'd like to bring in their dancing shoes–can enjoy dinner and head to the banquet hall next door for bubbly, dancing, food and more.
L'Entrata
L'Entrata in Anthem rings in the new year with a ticketed three-course, chef-driven tasting and pairing dinner, starting at 5 p.m. Gather around the table with family or friends and be transported to vineyards across the world without even leaving the Valley.
Alto ristorante e bar at Hyatt Regency Scottsdale Resort & Spa
Hyatt Regency Scottsdale Resort & Spa's Alto ristorante e bar hosts a special prix-fixe menu, from 5:30 and 9:30 p.m., featuring everything from Buckley Bay oysters to an eggplant parmigiana in honor of New Year's Eve. The resort will also provide a New Year's Eve celebration at Center Stage Bar, with live music performances from Brian Chartrand and Wyatt Barry, a champagne tower from J Vineyards & Winery and a balloon drop at midnight.
Call Her Martina
Call Her Martina in Scottsdale is celebrating the holiday with a New Year's Eve Masquerade dinner with two seatings, 6:30 p.m. and 9:30 p.m. The three-course, prix-fixe menu will feature starters for the table and entree options like prime rib and sea bass. New Year's Eve diners can also enjoy DJ music, complimentary eye masks and premium bottle specials.
Toca Madera
Kiss 2022 goodbye at Toca Madera in Scottsdale. Celebrate New Year's Eve with live musicians, DJs and fire dancers, alongside a special NYE bottle service menu. Plus, chef's specials will start at 7 p.m., featuring bone-in short rib, tuna tataki, caviar and bubbles and more.
New Year's Eve Phoenix New Year's Eve Scottsdale New Years Eve Arizona New Years Eve Dinner Phoenix New Years Eve Dinner Scottsdale
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Home >  matgraph > @graph > thresh.m

thresh

PURPOSE

create a threshold graph, or test if g is a threshold graph

SYNOPSIS

function y = thresh(g,x)

DESCRIPTION

 create a threshold graph, or test if g is a threshold graph

 thresh(g,x) -- create a threshold graph
 g is the graph to be created
 x is a vector of values in [0,1]
 we have an edge between i and j in g iff x(i) + x(j) >= 1

 thresh(g) -- determine if g is a threshold graph; return true if it is.

CROSS-REFERENCE INFORMATION

This function calls:

deg	deg: degree of a vertex or degree sequence

set_matrix	set_matrix(g,A) --- set g to be the graph specificed in the matrix A.

This function is called by:

SUBFUNCTIONS

function y = dscheck(ds)

SOURCE CODE

0001 function y = thresh(g,x)
0002 % create a threshold graph, or test if g is a threshold graph
0003 %
0004 % thresh(g,x) -- create a threshold graph
0005 % g is the graph to be created
0006 % x is a vector of values in [0,1]
0007 % we have an edge between i and j in g iff x(i) + x(j) >= 1
0008 %
0009 % thresh(g) -- determine if g is a threshold graph; return true if it is.
0010
0011
0012 % one argument case: check if the graph is a threshold graph
0013 if nargin==1
0014     ds = sort(deg(g));
0015     y = dscheck(ds);
0016     return
0017 end
0018
0019
0020
0021 % make sure x is a row-vector
0022 x = x(:)';
0023
0024 n = length(x);
0025
0026 % Here is a MATLAB trick. We want a matrix whose ij entry is x(i)+x(j).
0027 % To do this, we exponentiate x, multiple x'*x, and then logarithm.
0028
0029 ex = exp(x);
0030 M = log(ex'*ex);
0031
0032 A = M >= 1;
0033 for k=1:n
0034     A(k,k) = 0;
0035 end
0036
0037 set_matrix(g,A);
0038
0039
0040 function y = dscheck(ds)
0041 % check a degree sequence to see if it comes from a threshold graph
0042 % we assume ds is given to us sorted
0043 if isempty(ds)
0044     y = true;
0045     return
0046 end
0047
0048 if length(ds) == 1
0049     y = (ds == 0);
0050     return
0051 end
0052
0053 if ds(1) == 0
0054     y = dscheck(ds(2:end));
0055     return
0056 end
0057
0058 n = length(ds);
0059 if (ds(n) == n-1)
0060     ds = ds(1:n-1)-1;
0061     y = dscheck(ds);
0062     return
0063 end
0064 y = false;
0065
0066
0067

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redpajama_set_name: RedPajamaGithub


It's hard to begrudge the particular ascendancy of Shannon Purser, even if you're not a Stranger Things fan. Barb Holland, a marginal character with an unceremonious demise, became a cult favorite, and thanks to the internet's inability to let things go, a young actress who does not fit the traditional physical mold of young actresses had a career for herself. Purser's next couple of moves were on network television, but make no mistake, she is a Netflix Star, a relatively recently designation in Netflix's still-new, extremely online star-making machine.
Noah Centineo is a more recent Netflix Star, newly minted mere weeks ago with the release of To All The Boys I've Loved Before. It used to be that when a young star hit the Zeitgeist you had to wait about a year for the glut of their projects to hit theaters. But the algorithm must have taken into account Centineo's height, the length of his eyelashes, and the frequency of his bashful laugh and known that by September 7, 2018, teens and teens at heart online would be hankering for more Centineo content.
The pairing of Purser and Centineo in Sierra Burgess Is a Loser could go down as the Sleepless in Seattle of Netflix Originals, destined to pop up on more "Because you watched" suggestion lineups than perhaps any Netflix production before it. Purser plays Sierra, the titular loser, a smart, high-achieving high-schooler with one friend (RJ Cyler, twitchy and great in this year's Power Rangers and twitchy and great here as well) and a massive complex about her looks. That complex is compounded by the everyday torments of Veronica (Kristine Froseth), the school's resident mean girl. When Jamey (Centineo), the quarterback of the rival football team, hits on Veronica at a diner, disinterested, she gives him Sierra's number instead of hers, and thus begins a rom-com contrivance that can't possibly sustain itself through 100 minutes, but in fact, does.
Soon Sierra works out a deal with Veronica to protract the ruse: Sierra will help Veronica not flunk her classes, Veronica will lend her face and physical presence to her burgeoning, 100 percent-built-on-lies relationship with Jamey. That this inevitably leads Veronica and Sierra to see eye to eye in a way is the most welcome surprise in the film. Sierra Burgess is an otherwise derivative teen comedy that aims to be Cyrano de Bergerac with smartphones and falls somewhere far more boring and creepy. (Was Cyrano the original catfisher?) A big part of the reason for that is right there in the premise — a good amount of phone screen time is a necessity for any film about contemporary adolescence, but about half of Sierra Burgess's plot unfolds on messaging apps, its romantic leads exchanging banal flirtations, reacting with furrowed brows to text bubbles that pop up on their iPhones. It feels as clinical as the soulless, ready-made "omg John Hughes vibes" synthpop soundtrack: several levels removed from an actual feeling or sensation.
Worse, it casts a lot of doubt on the actual appeal of Purser — because in addition to being a Loser, Sierra Burgess is also a drip and a creep, and a late-stage lashing out against Veronica feels like a pretty bad offense to come back from for a last-act redemption. It's the kind of screenplay event that gets toned down over a few drafts, but — from the script to the music to the unfinished-feeling sound edit — nothing about Sierra Burgess feels like it got past a first draft.


text:
La joanneumita és un mineral de la classe dels compostos orgànics. Rep el seu nom del Museu Universal Joanneum, que va celebrar el seu 200 aniversari l'any 2011.

Característiques
La joanneumita és un compost orgànic de fórmula química Cu(C₃N₃O₃H₂)₂(NH₃)₂. Es tracta del primer mineral isocianurat, sent químicament una mica similar (en termes d'elements) a la chanabayaïta. estructuralment corresponent a bis (isocyanurato) diamminecopper (II). Va ser aprovada com a espècie vàlida per l'Associació Mineralògica Internacional l'any 2012, i va ser publicat el 2017. Cristal·litza en el sistema triclínic. Es troba en forma d'agregats microcristal·lins de fins a 2 micròmetres.

Formació i jaciments
Va ser descoberta al Pabellón de Pica, a la localitat de Chanabaya, pertanyent a la província d'Iquique, a la tegió de Tarapacá, Xile, son sol trobar-se associada a altres minerals com: salmiac, möhnita, guix i dittmarita. Es tracta de l'únic indret on ha estat trobada aquesta espècie mineral.

Referències

Enllaços externs

 Galeria d'imatges

Minerals orgànics
Minerals de coure
Minerals d'hidrogen
Minerals de nitrogen
Minerals descoberts a la província d'Iquique

redpajama_set_name: RedPajamaWikipedia


text:
Silence Is a Woman
By Wambui Mwangi June 4, 2013
Wangechi Mutu, "Primary Syphilitic Ulcers of the Cervix"
"Silence is a Woman" is dedicated to the reverberating voices of Gladwell Otieno and Zahid Rajan, and to all the women in all the bus and matatu stops in Kenya.
"The general term for a woman is 'mutumia,' meaning 'one whose lips are sealed'"
—Gikuyu Architecture
"Your silence will not protect you"
1. Of Public Bodies, Bodies in Public & the Body Politic
In 1922, Mary Muthoni Nyanjiru led a group of women that stormed a police station in Nairobi, Kenya, to demand the release of the nationalist leader Harry Thuku who had been arrested and detained by the colonial government. The colonial forces had guns and the men who had come with Nyanjiru and the other women were afraid. Nyanjiru denounced these men as cowards, stripped naked to shame them, and walked into the police bayonets. She was among the first to die in the ensuing bloodbath, but her bravery roused her people into active resistance.
In 1992, Wangari Maathai led a group of women that occupied "Freedom Corner" in Nairobi's Uhuru Park, demanding the release of political prisoners arrested and detained by the Moi regime. The government sent armed police to evict the women, who stripped naked in protest and defiance. Wangari Maathai was beaten unconscious and hospitalized, but the women of Freedom Corner eventually won.
Kenyan women have been laying their bodies on the line for years. A group of women stripping naked in public is one of our most potent political practices. Women's bodies work as a potential and latent public space in Kenyan modernity because they usually appear in public only under cover: a frightening secret weapon everyone knows about. In many African communities, there is no stronger curse or taboo upon men than seeing "the mothers naked." There is no stronger way for women acting together to register political dissent. Deployed in this way, women's bodies have the power to make (something) public, to create "a public" around this action, and thus to produce both public-ness and publicity from the ground of their own corporeal materiality.
As political action, this is not only a public mode of power and a specific form of public voice. It is also a critical public voice of dissent against the all-encompassing patriarchy.
These women's bodies are subversive bodies. Women's power deployed in this way can only be oppositional, always a challenge, always-already embodying and performing the power to refuse. Yet, women's bodies do not have to be unclothed for significant utterance. A woman's daily clothing is already a mode of speech about her life and about her relationship to the situation of her embodiment. In contemporary Kenya, even the banality of women's everyday clothing appears to pose a threat to masculinist domination.
The Kenyan post-colonial social contract is not a political agreement between allegedly neutral individual citizens but a patriarchal and ethnicist order based on the domination of all Kenyan women by all Kenyan men. The seemingly unsayable political problem in Kenya is the post-colonial dominance of the patriarchal ethnic Gikuyu elites, whilst the ethnic virulence of Kenya's patriarchal politics threatens our constitutional democratic opening. The bodies of women speaking from different horizons of political possibility create generative conditions of dissent and democratic renewal. It is very much to my purpose to pay homage to the lineage of Gikuyu women's political protest, in which I include the historical acts of Muthoni Nyanjiru and Wangari Maathai and of contemporary women who continue to use their bodies powerfully.
In 2008 Kenya's Post-Election Violence, Rachel Kungu, protected only by her commitment to the work of social repair, walked up to barricades of burning tires erected by angry, armed, and violent young men, to negotiate for peace. In May 2013, Muthoni Njogu wrote a poem the day after she participated in a demonstration outside Kenya's Parliament:
yesterday, i was hit.
yesterday, my heart, hurt.
there is a swelling at the back of my right leg,
beneath the ankle,
i cannot sleep.
nothing prepares one to be on the receiving end
of a riot police baton.
nothing prepares one to sludge through itchy
eyes, coughing phlegm
& seemingly random state of confusion hours
after the violent dispersion.
nothing prepares for the experience of running
while a band of armed, club welding, tear canister
holding men run after you shouting for you to
I oppose the exclusionary and false Gikuyu-centric narrative and the ideological erasure of the many other ethnic communities in the Kenyan story as told by Gikuyu men. Here, I also want to insist on the strong tradition within Gikuyu women's culture of resisting tyranny, oppression, domination, and hubristic upumbafuness by the men. The multi-generational trajectory of Gikuyu women's political embodiment and ethical public action contradicts the version of Gikuyu culture enforced by misogynist male interpreters and patriarchal narratives.
I use layered juxtapositions of "bodies" and "publics" and the metaphorical sutures between corporeal bodies and "the body politic" to look at how public space has been marked and defined, which bodies impose their forms on the public, and which other bodies are denied a public presence. These questions are not only theoretical concerns. Having endorsed Majubaolu Olufunke Okome that "as a woman, there are conditions under which one is legitimately able to exercise power," I also mark the violent masculinism acting in the name of public "decency" which has launched a pedagogy of violence and terror against Kenyan women using women's bodies as its teaching instrument.
These "lessons" are administered through public media showing public spectacles enacted in public spaces and fueled by public commentary. Kenyan public spaces are defined and punctuated by monumental forms of homage to powerful men while by contrast an imaginary symbolic woman without a body who used to represent social justice is now said to be dead. A suggestive resonance links Kenyan forms of masculinism to the spaces and artifacts of Kenya's patriarchal domination by ethnic political elites.
2. Entanglements & Ululations: A note on theory and methodology
Micere Githae Mugo:
Where are those songs / my mother and yours / always sang / fitting rhythms / to the whole / vast span of life/? […] Sing Daughter sing […] sing/simple songs/for the people/for all to hear/and learn/and sing/with you.
—Where Are Those Songs?
Marziya Mohammedali:
Adrienne Rich:
Whatever is unnamed, un-depicted in images, whatever is omitted from biography, censored in collections of letters, whatever is misnamed as something else, made difficult-to-come-by, whatever is buried in the memory by the collapse of meaning under an inadequate or lying language — this will become not merely unspoken, but unspeakable.
—On Lies, Secrets, and Silence
Sitawa Namwalie:
Let's speak a simple truth:
The average man can
without much planning
take by force
most average women in the world,
all average children
—Let's Speak A Simple Truth
Ngwatilo Mawiyoo:
Ng'endo Mwangi:
First, it is thought. Like this, do you see? Then it is found. Like this. Then it is spoken and said in this way. You do it just so, like this and here, just so. After, it is sewn. Do you see? Like this. When it is built, then it is sung. Now, you try.
3. In The Name of The Father and of The Son and of The Ethnic Spirit
"It's a father's duty to give his sons a fine chance."
In Kenya, the business of politics is patriarchy. All the bodies that matter are male and the "House of Mumbi" is a congregation with a powerful political punch. The Republic of Kenya has had four presidents in the 50 years between 1963 and 2013. Three of Kenya's four presidents have been from the Gikuyu ethnic community. The first was Mzee Jomo Kenyatta, who assumed power in 1963; in 2013, Uhuru Kenyatta, his son, moved his lineage back into a State House first occupied by the man known in life and in death as the "Father of the Nation."
In Kenya, control of the state means control of the patronage on which the political elite's accumulation of public resources depends. The crucible of Kenyan politics is the capture of the state by a constellation of Gikuyu elites, their relatives, and their financial cronies, the resulting Gikuyu dominance in politics, economy, and society, and the consequential Gikuyu ethnic privilege. The political hegemony of the Gikuyu community and the Kenyatta family's dominant position within it combine to create both a deeply ethnicized and also a near-personalized relationship with the state.
Thus, in Kenya, the public is privatized as the political is ethnicized.
2013 is Kenya's 50th Jubilee, celebrating 50 years of freedom from colonialism. In Kiswahili, "freedom" is 'Uhuru.' In the capital city Nairobi, there is an Uhuru park, an Uhuru highway and now, an Uhuru president. The "Jubilee Coalition" was Uhuru Kenyatta's political vehicle for his presidential campaign. When Jomo Kenyatta was president, his face was on the Kenyan currency. It still is. Jomo Kenyatta's official photograph was prominently displayed in every Kenyan office and home. In the manner of such power, it came to pass that the largest airport in Kenya is Jomo Kenyatta International Airport. The iconic Nairobi landmark is the Kenyatta International Conference Center, the largest hospital is Kenyatta National Hospital, and a major road bifurcating Nairobi is Kenyatta Avenue. There is both a Kenyatta University and a Jomo Kenyatta University of Agriculture and Technology.
This metonymic association between "Kenya" and "Kenyatta" is no accident. The first president gave himself that name. He was also the author of Facing Mount Kenya, which he wrote as his doctoral dissertation in anthropology and in which he examined at scholarly length the working of Gikuyu society and cultural practices. This work is so iconic in post-colonial Gikuyu culture that now it does not so much describe as generate Gikuyu identity. In the Gikuyu language of Jomo and Uhuru Kenyatta's core supporters, "mutumia" is one of the generic words for a woman. The literal translation of "mutumia" is "the silent one" or "one who does not speak."
Melissa Williams cogently argues that "if justice requires the expression of the different experiential perspectives of different social groups, then one must go a step further to argue that justice requires that these different voices be heard and responded to." Similarly, according to Aristotle, a political being is a speaking being. Political participation requires the possession of a "voice." The valorization of women as silence by Gikuyu culture raises questions about their political participation in the democratic processes of post-colonial Kenya.
The usual gloss of 'mutumia' is that Gikuyu womanhood is a reserved dignity and composed serenity. This gloss is unsurprisingly the one enforced and circulated by patriarchal and misogynist cultural interpreters. The natural condition of a woman is to dwell in silence, to persevere mutely, and to communicate speechlessly. Silence becomes a woman. Silence is what a woman, in be-coming a woman, becomes. Silence is becoming in a woman because silence is the be-coming of a woman. A woman is silent. The presence of a woman is the presence of silence. Silence is a woman.
Moreover, Gikuyu women are encouraged to misunderstand the mytho-political significance of Wangu wa Makeri, the powerful matriarch who once briefly ruled the Gikuyu. We are told that Wangu was overthrown because the men plotted to impregnate all the members of the women's council simultaneously. The implicit rapes necessary for this forced synchronicity of pregnancies notwithstanding, we are also taught that nine months later these same men staged a noble coup d'état and Wangu's viciously oppressive matriarchal rule was ended, forever.
This carefully circulated and re-narrated cultural "knowledge" re-inscribes alleged contradictions about women's bodies, power, and political possibility. It reminds women that all our bodies are always available for physical degradation by all men. It threatens while inscribing the illegitimacy of women in political authority. It destroys the public power of women's bodies by destroying women's power to use our bodies in a public way. It inscribes the collective memory of matriarchal rule with the mark of illegitimacy and perversion. This repressive discursive construct supports Sylvia Tamale's perceptive demarcation of women's cultural history as a rights-infused territory of potential justice-claiming publics and publicity precisely by the vehemence with which it denies such a possibility.
Phyllis Muthoni:
4. The Pedagogy of the Body Strippers
Matatus are Kenya's predominant form of public transport. Matatus drivers are infamous for their aggressive driving style, propensity to speed (and crash), and their hostile and dominating attitudes to almost every other type of vehicle and road user. Either despite or because of these frightening aspects, these matatus—especially driven in this way—are also iconically Kenyan. Matatu stops and vehicles are a dynamic public Kenyan space. They are where all Kenyans meet, mingle and often deliberate our politics in the course of our ordinary lives. Matatu culture is also belligerently masculinist. As Keguro Macharia observes, violence against women in Kenya is so entrenched as to be unsurprising, un-extraordinary, banal.
In January 2013, a 13-year old girl returning home to Dandora in a number 42 matatu was abducted by a group of men who took her to an unknown location and gang-raped her repeatedly. On the 16th of February 2013, the Nation Television Network reported that a woman had been attacked and stripped "by matatu touts" at a bus/matatu-stop in Kitengela, a town in Eastern Kenya. The reporter said that while the lady escaped relatively unscathed from the incident, she "did not seem remorseful." The reporter also interviewed the area parliamentary representative, who described the incident as "shameful" but "urged women to dress more decently."
On April 1, 2013, a woman passenger got off a matatu at the bus stop in Nyeri, a town in central Kenya, and was assaulted by men variously described as "a group," "a crowd," "a mob," or simply as "matatu touts." The media report was that the woman was attacked and raped because the men judged her "indecently dressed." The "matatu touts" tore off her outer clothes, ripped apart her underwear and forcefully inserted their fingers, sticks, mud, and dirt into her genitals. They taunted her that they were helping her achieve her goal, as the way she was dressed showed that she had wanted to show off her body.
Kenya learned of this incident because it was broadcast on national television and the video was placed on the network's website. After protest from individual women and women's groups, this casual depiction of humiliation was replaced with a marginally less alarming video of other women helping the shattered victim salvage her belongings. The text under the adjusted video clip reads:
Drama ensued at the nyeri bus termini when a crowd descended upon a lady they claimed was indecently dressed. The angry mob undressed the lady saying that the short dress top she had worn reflected badly on the women of nyeri. the lady who was not given a chance to defend herself was stripped and left in her birthday suit as her inner garments were kicked and thrown about by angry men. The women who were equally scorned warned mothers against letting their daughters leave the house without approving their dressing. A good samaritan who witnessed the saga saved her embarassment by giving the lady a long dress as an alternative approved by the men. [sic]
In the adjusted text, these words were removed: "Traders and other passers-by had a free movie to watch as they gathered to witness as the drama was unfolding…Women and mothers were warned not to let their daughters walk out of the house without their approval. What a lesson!" Like most of the world's corporate media, Kenyan news-media anticipates and transmits to a dominant male gaze. The on-air anchors displayed an unattractive admixture of prurience veiled by spurious professionalism. The framing of this incident suggests, also, that a submissive female public—the everywhere-threatened subject of violence—is not so much anticipated as in the process of construction. This incident is not likely to be the last in Kenya; nor has the public lesson been lost.
Eight days after the Nyeri bus stop attack, another story appeared about a woman who was attacked by "matatu touts" in Bomet, a town in Kenya's Rift Valley. The touts said the mini skirt was offending and prompted them to strip her as a lesson to other women. According to the newspaper report:
'This is how women end up being raped and men are blamed for being immoral yet women dress in a bad way,' said Kiprono Sang one of touts.
At time of writing, there have been no arrests of any of the perpetrators in these cases.
5. Burying Wanjiku: Mystery! Woman's Body Missing Before Her Death!
and when we speak we are afraid
our words will not be heard
nor welcomed
but when we are silent
we are still afraid
So it is better to speak
we were never meant to survive
Social justice activist Rachel Gichinga observed that women "got a shellacking" in the March general elections. She was referring to the minuscule numbers of women elected to the national legislature, but her observation also applies in unexpected domains. On the day after the Supreme Court of Kenya affirmed the victory of President Uhuru Kenyatta, columnist Rasna Warah published an article in the Daily Nation entitled "Wanjiku is dead but who will mourn her when everyone wants to move on?" As she wrote:
Wanjiku died last week. There was no state funeral, no wreaths, no eulogies. She was buried in a quiet ceremony in her small plot of land. They say she died of a broken heart. A note was found next to her body. It read: 'I am tired.'
When the villagers learnt of her passing, they shrugged and said: 'That is life. We need to move on. We can't mourn that which was never ours.'
Warah ensured that we remembered Wanjiku by claiming that we had forgotten her.
To 're-member' is to make a member again, to bring that member back into the community of imagination, re-awakening past trajectories and giving new momentum along new paths of the present. More prosaically, if your name is in the headline of a nationally-circulating newspaper, you are re-presented, recalled from absence and made present again, millions of times.
Warah's readers seemed to be acquainted with Wanjiku. The comments section was immediately filled with vigorous dispute about Wanjiku's health and death. Wanjiku was alive and kicking, and had been seen at a Nairobi market that very day; Wanjiku had indeed died un-mourned and in vain; Wanjiku was dead but not forgotten, the whole country was grieving for her; Wanjiku might be in a coma and would yet recover in a few months or in five years.
Wanjiku is—or was—an iconic representation of "the ordinary Kenyan citizen." Kenyan artists, intellectuals, activists, lawyers, and politicians invoke her to make arguments in "the public interest" or "the common good." Wanjiku is Kenyan shorthand for our 'we.'
In the 1990s, President Daniel arap Moi dismissed popular pressure for constitutional reform by demanding, "What does Wanjiku want with a constitution?" Unwittingly, he created the defiant symbol: Wanjiku was enthusiastically adopted by proponents of constitutional reform as the "anti-Moi." They demanded social justice and a new constitution on her behalf. Wanjiku became ubiquitous in the Kenyan public imagination, a way of gesturing to "public opinion," the "common person," or the "ordinary mwananchi."
"Wanjiku's Constitution" passed by national referendum in 2010. Chief Justice Willy Mutunga keeps a half life-size sculpture of Wanjiku on display in his chambers because, as he put it, "Wanjiku is the boss." The sculpture shows Wanjiku with a copy of the constitution in her kiondo (bag). Gado, the prominent political cartoonist, frequently includes Wanjiku in his satirical images. She is a tiny figure in the corner, commenting wryly on political antics and the quirks of Kenyan society.
Wanjiku represents, or represented, the people whose names never appear in news broadcasts or newspaper pages. She was the voice of those who are subject to the actions of the powerful but never powerful themselves. She was alert to the rising costs of living and the quotidian preoccupations of daily life. Wanjiku was thus the private citizen with a view of public actors, the powerful and famous. By commenting on social trends, Wanjiku was a private critic of the public, of the generalized "society out there." In this sense, she manifested as the unacknowledged instability between "public" and "private" concerns. As a figure of the democratizing aspirations of a new constitutional order—but attentive to the concerns of its citizens—she straddled the divide separating the valorized and masculine public world from the comparatively undervalued private female world. She was easily translatable into different contexts. Her persona was down-to-earth. Performance scholar Mshai Mwangola observed that Wanjiku "came across as a favorite aunt."
However, Wanjiku's emergence in the male-dominated Kenyan public sphere didn't necessarily imply more equitable gender relations, or even awareness to gendered issues. In her translation to a visual form, after all, both the cartoonist and the sculptor are male. The imaginations that shaped Wanjiku for national representation have mostly belonged to men. Wanjiku seems to lack any awareness of her body's processes—such as menstruation, pregnancy, or the need to eat—and she also has strangely male-inflected concerns. The Kenyan universalism she portrays is coded male.
Not having a body, Wanjiku is unable to experience or mediate the lived politics of a body's situation and concerns. Without a body, Wanjiku is only a name. Wanjiku might be failing as a avatar of social justice because her name places her in Uhuru Kenyatta's Gikuyu community. As an angry Kenyan voice proclaims, "There is no Wanjiku in Kisumu." Kisumu has historically been a bastion of opposition to Gikuyu ethnic hegemony and thus to the Kenyatta family's rule. The experiences Wanjiku purported to represent are lived experiences by real women's bodies in the corporeal situations of real women's lives. Perhaps this Kenyan riff on "Lady Justice" invites resistance to the making of a Kenyan every-body or Kenyan any-body out of an ethnically specific but poignantly disembodied no-body. Perhaps, instead of personifying a national aspiration to social justice, Wanjiku served or was perceived as a disciplinary site for the domestication of gendered and ethnicized dissent. Even so, the traces and cleared spaces of Wanjiku's possible failure might generate alternative pathways to a more shareable Kenya and a more livable way of building our common spaces of the ordinary.
6. Kethi Kilonzo and The Shackles of Doom
And you shall not escape
What we will make
Of the broken pieces of our lives.
—Abena Busia
In a departure from Wanjiku's impassive ubiquity, a different Kenyan womanhood has captured the attention of the Kenyan public. Almost by definition, women who make news tend to be not-ordinary and not-average. These extraordinary women in the public eye stand implicitly as the antithesis to Wanjiku, whose power rests in her ordinariness. The Kenyan public's awareness of these women ironically also includes knowing that they are not-ordinary because of the structural constraints and prohibitive contexts under which and despite which these women have emerged into public visibility.
Kethi Kilonzo argued the petition challenging the validity of the electoral process before the Supreme Court, and though she lost her case, she gained an enormous goodwill constituency. A lively public of supporters, admirers, legal groupies, legal peers, and admiring well-wishers that has been drawn into each other's orbit by Ms. Kilonzo's affect might sketch the contours of an audience for alternative politics. Watching Ms. Kilonzo before the Supreme Court, I was struck by the dramatic David and Goliath contrast of the proceedings. Light of build and with a deceptive air of fragile vulnerability, Ms. Kilonzo faced an intimidating coterie of highly experienced and very expensive male lawyers representing the Electoral Board, Mr. Kenyatta, and Mr. Ruto respectively.
As a candidate for the Kenyan public's affections—and as a symbolic hook for constitutional justice—Kethi Kilonzo's presence in the landscape of the Kenyan imagination might offer several advantages over the Wanjiku Effect. Wanjiku, supposedly an "ordinary" citizen, is possibly either opaque or ethnicized. Kethi Kilonzo is not an average or ordinary citizen. Her position is privileged and particular. Her late father was once Justice Minister and was also the Education Minister in the just-ended Coalition government. Kethi Kilonzo is as materially substantial as Wanjiku was not; a professional woman where Wanjiku was ambiguously occupied; of Kamba ethnic origin where Wanjiku was redolent with Gikuyu origins; wielding constitution law like a sword in a warrior's hand whereas for Wanjiku the constitution seemed more of a shield; and flesh and blood articulacy to Wanjiku's inked outlines and imaginary laconic speech.
Class divisions in Kenya have often been intentionally obscured by the elite's malevolent ethnicization of Kenyan politics. Kethi Kilonzo's stance in defense of constitutional compliance suggests one ethical form of broaching this impasse to find a workable common ground. To the 49.03 percent of the electorate who would have preferred a different Supreme Court decision, Kethi Kilonzo now has a powerful political credibility. She raises the possibility that social and class privilege might not determine political destiny. Kethi Kilonzo's substantive argument before the Court was also material to the emergence of "a public of interest" around the constitutional issues she articulated and until her father's death, she continued to be a vocal public critic of the decision by the Supreme Court. Kenya might now possesses the kernel of a constitutionally literate public as a result of the enthralled attention to the nationally televised Supreme Court proceedings and to Kethi Kilonzo's subsequent media appearances.
Another horizon of possibility opens out of a controversy pitting constitutionally embedded hate speech laws against equally constitutionally guaranteed rights of freedom of expression and speech. An original play by Cleophas Malala, Shackles of Doom, entered the Kenya National Drama Festival by Butere Girls High School, and was deemed "hate speech" and banned by the authorities because it depicted and critiqued Kenya's ethnicized politics. More precisely, the plot is critical of Gikuyu strategies of economic domination. The constitutional injunction against "advocacy of hatred that constitutes ethnic incitement, vilification or others or incitement to cause harm" was pitted against the right to expression, artistic creativity, and academic liberty. Both of these imperatives are enshrined in article 33 of the 2010 Kenyan constitution.
Kenyan social media erupted in vociferous displeasure at the Ministry of Education's arbitrary decisions and veteran social justice activist Okiya Omtata pursued the appeal before the High Court. Photographs of the students were widely published and circulated, as were ever more detailed engagements with the play's narrative. Possibly pirated DVD copies of Shackles of Doom found an instantaneous and enthusiastic Kenyan market. The Butere Girls company received several pointedly public invitations to perform at privately-owned venues across the country. The Kenyan Diaspora thickened national Kenyan public discourse with queries and belligerent commentary. All the broadcast media weighed in. The discursive thrum had more political impact than the most successful staged play possibly could. Even from within their enforced silence, these young women's bodies were articulating a critical facet of Kenyan existence.
The ban was announced a few days after the Supreme Court confirmed Uhuru Kenyatta's electoral victory. Not many people had seen the play or known about it, and if it had not been censored, most Kenyans would never have heard of it at all. But the news that a high school play had been banned on grounds of causing ethnic offense to or hatred of "a certain ethnic community" generated a storm of public protest and indignation. Artistic creativity in Kenya—especially high school plays—had not been censored since the hateful days of the Moi dictatorship. Activists appealed the Ministry of Education's ban, and somewhat unexpectedly—given the conservative electoral ruling handed down by the Supreme Court—the appeal was successful. The play was unbanned. Judge David Majanja's ruling held that:
Artistic expression is not merely intended to gratify the soul. It also stirs our conscience so that we can reflect on the difficult questions of the day. The political and social history of our nation is replete with instances where plays were banned for being seditious or subversive. This is the country of Ngugi wa Thiong'o, Micere Mugo, Francis Imbuga, Okoth Obonyo, and other great playwrights who through their writings contributed to the cause of freedom we now enjoy. Some plays were banned because they went against the grain of the accepted political thinking. Kenya has moved on and a ban, such as the one imposed by the Kenya National Drama Festival must be justified as it constitutes a limitation of the freedom of expression. I am not convinced tat Kenya is such a weak democracy whose foundation cannot withstand a play by high school students.
I certainly endorse Judge Majanja's sentiments, yet, the Butere Girls' play had already achieved part of its purpose even while the girls and their play were absent from public view. This attempt to remove young women from staging an interrogation of Kenyan society and articulating new political possibilities failed because the public push-back against the ban was instantaneous and impassioned. This was neither a particularly gendered response nor based in explicitly gendered concerns. Nevertheless, these young women's silenced bodies stirred a public to intervene on their behalf.
Gwendolyn Bennett said, "silence is a sounding thing for one who listens hungrily." Listening hungrily, I hear women's bodies speaking in and through the silence. Kethi Kilonzo lost her case, and the Butere Girls did not win a prize at the festival, but as have many Kenyan women who have enacted protest and dissent under conditions of political duress, both created a visible and vocal public by the focused performance and non-performance of their bodies. Generations of Kenyan women have used their bodies to create a new collective imagination and to nurture justice in our political community by showing nakedness, by offering bodily truths and by converting corporeality into transformative speech. As I tell you these stories now, my own back is curved over my desk. My eyes are tired and my arms are cramped. I feel the tension in my neck and between my shoulder blades. In the silence, I hear the loud clatter of my fingers on the plastic computer keys. I hear the songs of my mothers and my sisters. I hear my voice.