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Dmitry Ilyich Leshchenko (Russian: Дми́трий Ильи́ч Лéщенко; 25 October 1876, Nikolaev, Kherson province – 9 November 1937, Leningrad) was a Russian revolutionary, Old Bolshevik, professor and one of the founders and first organizers of Soviet Cinema and first head of the All-Russian Photo and Cinematographic Department of the People's Commissariat for Education.

Life and career
Born in to a working-class family of an artisan, he became a student at the St. Petersburg University and joined the Russian Social Democratic Labour Party in his student years in 1900. He graduated from the University in 1902.

During the 1905 Russian Revolution, he was a member of the "chemical group" created in December 1905 under the Central Committee of the RSDLP. He was entrusted with the serial production of bombs.

During this period, he was also the permanent secretary of the Bolshevik newspapers Volna, Vperyod, Echo, published in St. Petersburg, and worked with Vladimir Lenin on most days. Leshchenko's three-room apartment was used for meetings among fellow party members. Lenin, Krupskaya, Anatoly Lunacharsky, Vatslav Vorovsky and others were visitors. Later he helped to create new safe houses, also acted as an agitator for the Central Committee. He was a delegate of the Fifth Congress of the RSDLP.

During the First World War, Leshchenko firmly defended the Leninist slogan of turning the imperialist war into a civil war, and resolutely fought against defencism. He was active participant in the February Revolution and served as the secretary of the editorial board Izvestia of the Petrograd Soviet of Workers 'and Soldiers' Deputies. In 1917 he worked with Krupskaya in the Vyborg District Duma as the secretary of the cultural and educational commission.

In 1917 he photographed Lenin in Razliv for a secret passport in the name of K.P Ivanov, a worker of a Sestroretsk plant.

After the October Revolution, from November 1917 to 1920 he served as Secretary of the State Commission on Education and Secretary of the RSFSR People's Commissariat for Education.

In 1918 he headed the Petrograd Film Committee, in December 1918 - the Central Film Committee in Moscow. He was the founder and professor of the Higher Institute of Photography and Photographic Technology. He played the role of a professor in one of the first Soviet feature films Congestion.

From 1919 to 1921 he was the head of the All-Russian photographic and cinematographic department of the People 's Commissariat for Education of the RSFSR, the first organization for the management of cinematography within the entire RSFSR. He participated in the organization of the 1st State School of Cinematography (now Gerasimov Institute of Cinematography).

In January 1922, he was appointed head of the Petrograd District Photographic and Film Department of POFKO, on the basis of which a new film organization was established on 9 May 1922, the Sevzapkino (North-West Cinema and Photo Administration) which was later renamed to Lenifilm. He headed Sevzapkino until 1923. In March 1923 he became a member of the Artistic Council Goskino.

From 19231929 he was elected a member of the Petrograd and then Leningrad City Council. From 1924 to 1929 he was the director of the Leningrad State Photo-Cinema School.

From 1923 to 1937 he worked as the head of the department of inorganic chemistry at the Leningrad Agricultural Institute.

Leshchenko died on 9 November 1937 in Leningrad after suffering an illness.

References

1876 births
1937 deaths
Russian revolutionaries
Old Bolsheviks
Russian Social Democratic Labour Party members
Soviet film producers

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This view is from the other side of Minnehaha Creek, and shows the park building in the back.
Directions: To get to the park from I35E, take the Randolph Avenue Exit (Exit 104A). Turn right on Randolph, and continue on Randolph for 1.1 miles to Snelling. Turn left on Snelling and go .6 miles to Ford Parkway. Stay on Ford Parkway for 2 miles (the name changes to Ford Bridge/Ford Parkway and then across the bridge to 46th Street/Ford Bridge). Within a block after the bridge, turn left on 46th Avenue for .1 mile, and then take a right at the stop sign onto Godfrey Parkway (There was no street sign to identify Godfrey, but it is the first stop sign on 46th Avenue). Follow Godfrey Parkway for .3 miles to a parking lot. The address for the park is 4801 Minnehaha Avenue South.
Notes: I visited Minnehaha Falls on January 18, 2003. From the parking lot, follow the sidewalks past the park building down the hill to the stone wall. The falls are just over the wall. There are steps and a bridge over the water to get to a view from the other side. Or downstream a little from the falls, there are steps down and a bridge over the water to get a view of the falls from below.
The park building was open when I was there in January (it was Saturday); the hot cholocate tasted good after the cold walk to the falls.They also sold postcards and such items as Minnehaha Falls sweatshirts (both plain and hooded) and Minnehaha knit hats and scarves.
I didn't realize it at the time I was there, but you can follow Minnehaha Creek downstream until it reaches the Mississipipi River.
Minnehaha Falls is the waterfall Henry Wadsworth Longfellow wrote about, from a photo of the falls, in his "Song of Hiawatha."
"The name Minnehaha, in the language of the Dakotans, can be broken into: mi-ni for water and ha-ha for waterfall. The beloved term, 'Laughing Waters,' was officially coined by Mary Eastman in her 1849 book 'Dahcotah.'" See Minnehaha Falls History.
Page last updated 20 Jan 2003.


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Powering women at work
Feature Powering women at work
The world has seen incredible women leaders make their mark on the global platform. To encourage more women leaders and entrepreneurs to come into the limelight, Hannover Messe provides them with a platform to learn, explore and grow.
Hannover Messe has a dedicated conference called 'Women Power 2018' which is scheduled to be held on April 27, 2018 at the Convention Center, Hannover Fairgrounds in Germany.
(Source: Deutsche Messe)
Behind every successful woman is herself. Opera Winfrey, Hilary Clinton, Angela Merkel, Indra Nooyi, Tsai Ing-wen, Sheikh Hasina Wajed, Nicola Sturgeon, Beyonce Knowles are some of the most powerful women across the globe that are establishing new benchmarks with each passing year. For instance, the President of Taiwan, Tsai Ing-wen has ambitions to make the country a global manufacturing hub for intelligent machinery and high-end equipment. This is just one of the President's five major industrial development objectives.
Real Life Power Women
In 2011, under the leadership of Angela Merkel, Germany was able to lead the way in 'Industry 4.0'. This is also one of the reasons for the current progress of the German manufacturing industry. The policies laid down by the Merkel Government enabled the country to maintain its competitive advantage in the global manufacturing sector.
Scotland's First Minister, Nicola Sturgeon unveiled a 65 million pounds centre of excellence called 'Factory for the Future' last year. With this, Sturgeon aims to make the country a global leader in manufacturing.
These women leaders act as role models for other women. Hence, it is not surprising that today the number of women working across diverse industry verticals such as business, politics, engineering, entertainment and so on is increasing.
Event area
Robotics and automation at Hannover Messe
Women Power at Hannover Messe
To encourage these career-oriented women further, numerous events must be hosted to enable them to achieve higher goals in their professional life. This can be done through panel discussions, presentations or energetic speeches by leading businesswomen. One such event that has understood the importance of encouraging women is Hannover Messe.
The event has a dedicated conference called 'Women Power 2018' which is scheduled to be held on April 27, 2018 at the Convention Center, Hannover Fairgrounds in Germany. With 60 plus speakers; more than 40 workshops and 50 plus exhibitors and partners, the event is known to be one of the biggest and most successful German-speaking conferences for women. The session will discuss important subjects such as diversity, women in leadership positions, (re) starting careers, career strategies and work-life balance.
Hannover Messe provides the golden opportunity to all the ladies out there to interact, network, be inspired, achieve their business goals and at the same time be agents of change for other aspiring leaders and women entrepreneurs.
Be a part of the change; be at Hannover Messe, more power to womanhood!
For more news visit our facebook page or twitter
New Chinese Standards for Machine Vision
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Geshe Lhundrub Sopa Rinpoche, a great scholar of Sera Monastery renowned for his insight into the Mahayana philosophy of emptiness, has taught in the USA for more than thirty-five years and recently retired from his professorship at the University of Wisconsin in Madison. He is the spiritual head of Madison's Deer Park Buddhist Center. He gave this teaching at Tushita on July 30, 1980. From Teachings at Tushita, edited by Nicholas Ribush with Glenn H. Mullin, Mahayana Publications, New Delhi, 1981. A new edition of this book is in preparation. Tushita Mahayana Meditation Centre is the FPMT centre in New Delhi, India.
Our lives will not last long and there are so many directions in which we can channel them. We should be like the swan, which extracts the essence from milk and spits out the water. There is so much that can be done: we should practice discriminating wisdom and direct ourselves to essential goals that benefit both ourselves and other beings in a way affecting this and future lives.
Human goals should be greater than those of beings such as animals, insects, and others because humans have greater potential. We have a very special intellectual capacity and can accomplish many things, even in one short lifespan. The goal to be accomplished should benefit not only ourselves but all sentient beings. Every sentient being hopes to gain the highest state of happiness or pleasure and be free from all kinds of suffering. All beings would like to attain a state of complete freedom from every kind of trouble and misery.
A human being has the potential to attain the highest happiness, the highest peace. Everybody would like to have such a state of being. Alternatively, everybody wishes to avoid misery and suffering. As spiritual practitioners we should wish freedom from misery not only for ourselves but for all sentient beings. Humans have an intelligence capable of achieving these goals. They are able to practice the teachings, the methods by which these goals are realized. A human can begin from his own starting point and then gradually attain higher levels of being, until final perfection is achieved. In certain cases the highest goal, the state Buddhists call buddhahood, enlightenment, or the pure light, can be attained in a single lifetime.
IIn the Bodhisattvacharyavatara, the great yogi and bodhisattva Shantideva wrote, "We all seek happiness, but turn our backs on it. We all wish to avoid misery, but race to collect its causes." What we want and what we're doing are in contradiction. Our activities aimed at bringing happiness just cause suffering, misery and trouble. Shantideva goes on to explain how even if we desire to obtain happiness, because of ignorance we usually destroy its cause. We treat the causes of happiness like we would an enemy.
According to the Buddhist teachings, people must first learn, or study. Is there a way to attain the highest achievement, a state of peaceful freedom, the perfect light? This opens the doors of spiritual inquiry. We then discover that if we direct our efforts and our wisdom, we can gain personal knowledge of that very goal. This leads us to seek out methods or paths to enlightenment. Buddha set forth many different levels of teachings. As humans we are able to learn these—learn not only for the sake of learning, but to practice the methods.
What is the cause of happiness? What is the cause of misery? These are important questions in Buddhist teachings. Buddha pointed out that the very source of all our troubles is wrong perception, or wrong ideation. We are always holding some kind of "I," some sort of egocentric thought or attitude. Everything we do is based on this wrong conception of the nature of the self. From this wrong grasping, this attachment to an "I," comes all self-centered thought and the thought cherishing oneself over others. This is the basis on which rest all the worldly thoughts and which creates samsara. The problems of all sentient beings start from this point. This thought, this ignorance creates all attachment to the "I." From "me" comes "mine"—my property, body, mind, family, friends; my house, country, work and so forth. From attachment arises anger at or hatred for the things that threaten the objects of attachment. In Buddhism we call these three—ignorance, attachment and aversion, or anger—the three poisons. They are the real poisons. They are the real causes of our problems. They are the real enemy. We usually look outside for our enemies, but Buddhist yogis realize that there is no enemy outside. The enemy is inside. Once one removes ignorance, attachment and aversion the inner enemy has been vanquished. Pure consciousness remains. Ignorance is replaced by correct understanding. There is no longer any mistake in one's perception. The delusions are gone.
Ignorance, hatred and attachment, together with their branches such as conceit, jealousy, envy and so forth are very strong forces. Once they arise they quickly dominate the mind. Then we fall under the power of the inner enemy and no longer have control or freedom. These inner enemies even cause us to fight with and harm the people we love; they can even cause someone to kill their own parents, children and so forth. From where do such acts come? They come from the inner enemies, from attachment, anger and ignorance. All conflicts, from those between members of a family to international wars, arise from these negative thoughts.
Shantideva said, "There is one cause of all problems." This is the ignorance which mistakes the actual nature of the self. All sentient beings are similar in that they are all overpowered by this ego-grasping ignorance. On the other hand, each one of us is capable of engaging in the yogic practices that refine the mind to the point that it is able to see directly the way things exist. One can then see the true nature of the self and all phenomena. The workings of the illusory world no longer occur. When ignorance is gone, mistaken action will not occur. When actions are done without mistake, the various sufferings will not arise. The forces of karma are not engaged. Karma, the actions of the body, speech and mind of sentient beings, together with the seeds they leave on the mind, are brought under control. The causes of these actions—ignorance, attachment and hatred—are destroyed, thus the actions that arise from them cease.
Buddha himself first studied, then practiced, and finally realized Dharma, achieving enlightenment. He saw the principles of the causes and effects of thought and action, and then taught people how to work with these laws in such a way as to gain freedom.
His first teaching was on the four truths seen by an arya: suffering, its cause, liberation and the path to liberation. First we must learn to recognize the sufferings and frustrations that pervade our lives. Then we must know their causes. Thirdly we should know that it is possible to get rid of them, to gain liberation from them. Lastly we must know the truth of the path, the means by which we can gain freedom, the methods of practice that destroy the seeds of suffering from their very root. There are many elaborate ways of presenting the path, which has led to the development of many schools of Buddhism, such as the Hinayana and Mahayana, but to all schools the four truths are basic teachings. Each school has its own special methods, but all are based on the four truths. Without the four truths there is neither Hinayana nor Mahayana. All Buddhist schools see suffering as the main problem of existence and ignorance as the main cause of suffering. Without removing ignorance there is no way of achieving liberation from samsara and no way of attaining the perfect enlightenment of buddhahood.
What is ignorance? It is a wrong understanding of the self and of the nature of all phenomena. Buddhism talks a lot about the non-self or shunya nature of all things. This is a key teaching. The realization of shunyata, or emptiness, was first taught by Buddha, and then widely disseminated by the great teacher Nagarjuna and his successors, who explained the madhyamaka or middle way philosophy. Theirs is a system of thought free from all extremes, that is, they hold that the nature of how things actually exist is free from the extremes of absolute being and non-being. The things we usually perceive do not exist as we see them. As for the "I," our understanding of its nature is also mistaken. This doesn't mean that there is no person and no desire; when Buddha rejected the existence of a self he meant that the self we normally conceive is not existent. Yogis who have developed higher meditation have realized the true nature of the self and have seen that the "I" exists totally other than the way we normally conceive it. This is the emptiness of the self, the key teaching of the Buddha, the sharp weapon of wisdom to cut down the poisonous tree of delusion and mental distortion.
To use it we must first study it, then contemplate it, and finally investigate it through meditation. Then we can realize the true nature. That wisdom, realization of shunyata or emptiness, will cut the very root of all delusion and put an end to all suffering. It directly opposes the ignorance of not knowing correctly. Sometimes we can apply more specific antidotes—for example, meditating on compassion when anger arises, on the impurity of the human body when lust arises, on impermanence when attachment to situations arises, and so on. These antidotes can counteract particular delusions, but they cannot remove the root of delusion. To remove the root of delusion one must realize shunyata. The wisdom of shunyata is like a sharp ax having the power to cut the root of all distortion.
However, merely using it alone is not enough. An ax requires a handle and a person to swing it. Meditation on emptiness is a key practice, but it must be supported and given direction by the other methods. Wisdom must be supported by method. Many Indian masters including Dharmakirti and Shantideva have asserted this to be so. For example, meditation upon the four noble truths includes contemplation of sixteen aspects of these truths, such as impermanence, suffering, and so forth. Then, because we must share our world with others there are the meditations on love, compassion and the bodhimind, the enlightened attitude of wishing for enlightenment in order to be of greatest benefit to others. This introduces the six perfections, or the means of accomplishing enlightenment—generosity, discipline, patience, energy, meditation and wisdom. The first five of these must act as supportive methods in order for the sixth, wisdom, to become stable.
To obtain buddhahood the obstacles to the goal have to be completely removed. These obstacles are of two main types: obstacles to liberation, which includes the delusions such as attachment, and obstacles to omniscience. When the various delusions have been removed, one becomes an arhat. In Tibetan, arhat (Tibetan: gra-bCom-pa) means one who has destroyed (Tibetan: bCom) the inner enemy (Tibetan: gra), and thus has obtained emancipation from all delusions. However, this is not the attainment of buddhahood. An arhat is free from samsara and all misery and suffering; he no longer is prone to a rebirth conditioned by karma and delusion. At the moment we are strongly under the power of these two forces, being reborn again and again, sometimes higher, sometimes lower. We have little choice or independence in our birth, life, death, and rebirth. Negative karma and delusion combine and overpower us again and again. Our freedom is thus greatly limited. It is a circle: occasionally rebirth in a high realm, then in a low world; sometimes an animal, sometimes a human or a god. This is what is meant by 'samsara.' An arhat has achieved liberation from this circle. He has broken the circle and gone beyond it. His life has become totally pure, totally free. The forces that controlled him have gone, and he dwells in a state of emancipation from compulsive experience. His realization of shunyata is complete.
In the method side, the arhat has cultivated a path combining meditation on emptiness with meditation on the impermanence of life, karma and its results, the suffering nature of the whole circle of samsara, and so forth. But arhatship does not have the perfection of buddhahood. Compared to our ordinary samsaric life it is a great attainment, but the arhats still have a certain degree of subtle obstacles. The mental obstacles such as desire, hatred, ignorance and so forth have gone, but because they have been active forces within the mind for so long they leave behind a subtle hindrance, a kind of subtle habit or predisposition. Desire may have gone, but it leaves behind something very subtle in the mind. Or, although an arhat will not have anger, he may continue an old habit such as using harsh words. And he will have a very subtle self-centerdness. Similarly, arhats do not have ignorance or wrong views, but they do not see certain aspects of cause and effect as clearly as does a buddha. These kinds of subtle limitations are called the obstacles to omniscience. In buddhahood they have been completely removed. No obstacles remain. There is both perfect freedom and perfect knowledge.
With the ripening of wisdom and method comes the fruit of the wisdom and form bodies of a buddha. The form body has two dimensions, the samboghakaya and nirmanakaya, which with the wisdom body of dharmakaya constitute the three kayas. The form bodies are not ordinary form; they are purely mental, a reflection or manifestation of the dharmakaya wisdom. From perfect wisdom emerges perfect form. Buddhahood is endowed with many qualities: perfect body and mind, omniscient knowledge, power and so forth. From the perfection of the inner qualities is manifested a perfect environment, a 'pure land.' A buddha has a cause. His cause is a bodhisattva. Before attaining buddhahood one must train as a bodhisattva and cultivate a path uniting method with wisdom. The function of wisdom is to eliminate ignorance; the function of method is to produce the physical and environmental perfections of being. The bodhisattva trainings are vast: generosity, with which one tries to help others; patience, which keeps the mind in a state of calm; diligent perseverance, with which in order to help other sentient beings one joyfully undergoes the many hardships without hesitation; and many others.
As we can see from the above example, the bodhisattva's activities are based on a motivation very unlike our ordinary attitudes, which are usually selfish and self-centered. In order to attain buddhahood one has to change one's mundane thoughts into thoughts of love and compassion for other sentient beings. One has to learn to care all the time on a universal level. The self-centered attitude should be seen as an enemy; the loving and compassionate attitude should be regarded as the cause of the highest happiness, the real friend of both oneself and all others.
In the Mahayana we find a very special practice called "changing the self for others." Of course, you can't change you into me or me into you; this isn't the meaning. What we must change is the thought or attitude of "me first" into the cherishing of others. "Whatever bad things must happen, let them happen to me." Through meditation one learns to hold the self-centered attitude as the enemy and to transform self-cherishing into love and compassion, until eventually one's entire life is dominated by these positive forces. Then everything one does becomes beneficial to others. All actions naturally become meritorious. This is the influence and power of the bodhisattva's thought—the bodhimind, the inspiration to obtain enlightenment for the benefit of other sentient beings as a means to fulfill love and compassion.
Love and compassion have the same basic nature, but a different reference or application. Compassion is mainly in reference to the problems of beings, the wish to free sentient beings from suffering. On the other hand, love is in reference to the positive side, the aspiration that all sentient beings might have happiness and its cause. Our love and compassion should be equal toward all beings and have the intensity that a loving mother feels towards her only child, taking on ourselves the full responsibility for the well-being of others. A bodhisattva regards all sentient beings with that kind of attitude.
However, the bodhimind is not mere love and compassion. A bodhisattva sees that in order to free sentient beings from misery and give them the highest happiness he himself will have to be fully equipped, fully qualified. First he himself must attain perfect buddhahood, the state free of obstacles and limitations and possessed of all power and knowledge. Right now we cannot do much to benefit others. Therefore, for the benefit of other sentient beings we must obtain the enlightenment of buddhahood as soon as possible. Day and night everything we do should be in order to obtain perfect enlightenment quickly for the benefit of others.
The thought characterized by this aspiration is called bodhicitta, the bodhimind, the bodhisattva spirit. Unlike the self-centered, egotistical thoughts of ordinary people, that lead only to desire, hatred, jealousy, anger, and so forth, the bodhisattva way is dominated by love, compassion and the bodhimind. If we ourselves practice the appropriate meditative techniques, we shall become bodhisattvas. Then, as Shantideva has said, all our ordinary activities—sleeping, walking, eating or whatever—will naturally produce limitless goodness, fulfilling the purposes of many sentient beings.
The life of a bodhisattva is very precious, and therefore in order to sustain it one sleeps, eats and does whatever is necessary for staying alive. Because this is the motivation in eating, every mouthful of food gives rise to great merit, equal to the number of the sentient beings in the universe. In order to ascend the ten bodhisattva stages leading to buddhahood he engages both method and wisdom: on the basis of the bodhimind he cultivates the realization of shunyata, or emptiness. Seeing the emptiness of the self, his wrong grasping and attachments cease. He also sees all phemonena as being empty, and as a result all things that appear to his mind are seen like illusions, like a magician's creations. The audience believes in a magician's creations, but although the eyes of the magician see the same show as the audience does, his understanding of the spectacle is different from theirs. When he creates a beautiful woman, the audience experiences lust; when he creates terrible animals they become afraid. The magician also sees the beautiful woman and the animals, but he knows they are not real. He sees how they are manifest but knows that they are empty of existing as they appear. Their reality is not like their mode of appearance.
Similarly, the bodhisattva who has seen emptiness sees all as an illusion, and the events that previously had caused attachment or aversion to arise in him no longer are able to do so. As Nagarjuna said, "By combining the twofold cause of method and wisdom, the bodhisattva gains the twofold effect of the mental and physical dimensions (Sanskrit: kaya) of a buddha." His accumulations of meritorious energy and wisdom bring him to the first bodhisattva stage, where he directly realizes emptiness and overcomes the obstacles to liberation. He then uses this realization through meditation to progress through the ten stages of a bodhisattva, eradicating all obstacles to omniscient knowledge. He first eliminates the coarse level of ignorance and then, through gradual meditation on method combined with wisdom, attains the perfect achievement.
The main subjects of this discourse—renunciation, emptiness and the bodhimind—were taught by Buddha, Nagarjuna and Tsong Khapa, and provide the basic texture of the Mahayana path. They are three keys for those who wish to obtain the enlightenment of buddhahood. In terms of method and wisdom, renunciation and the bodhimind constitute method, and meditation on emptiness is wisdom. These two are like the wings of a bird, enabling one to fly high in the sky of Dharma. A bird with one wing cannot fly. In order to achieve the high stage of buddhahood, the two wings of method and wisdom are required.
The principal Mahayana method is the bodhimind. To generate the bodhimind one must first generate compassion-the aspiration to free sentient beings from suffering, which becomes the basis of one's motivation to obtain enlightenment. However, as Shantideva has pointed out, one must begin with compassion for oneself. One must want to be free of suffering oneself before being able to want it truly for others. The spontaneous wish to free oneself from suffering is renunciation. Most of us do not have this renunciation. We do not see the faults of samsara. We cannot ourselves continue being entranced by samsaric activities while speaking of working for the benefit of other sentient beings. Therefore one must begin with the thought of personal renunciation of samsara, a wish to obtain freedom from all misery. In the beginning this is very important. Then this quality can be extended to others, as love, compassion and the bodhimind. These two combine as method. When united with wisdom, realization of emptiness, one has all the main causes of buddhahood.
Of course, to develop these one must proceed step by step, and therefore it is necessary to study, contemplate and meditate. We should all try to carry out a daily meditation practice. Young or old, male or female, regardless of race, we all have the ability to meditate. Anyone can progress through the stages of understanding. The human life is very meaningful and precious, but it also can be lost to temporary goals like seeking sensual indulgence, fame, reputation and such things, which benefit this lifetime alone. Then we become like animals; we have the goals of the animal world. Even if we don't make great spiritual efforts, we should at least try to get started in the practices that make human life meaningful.
Question: Could you clarify what you mean by removing the suffering of others?
Answer: We are not talking about temporary measures, like hunger or thirst. One can do acts of charity with foods, medical help and so forth, but these provide only superficial help. Giving can never fulfill the world's needs and can itself become a cause of trouble or misery. What beings lack is some kind of perfect happiness or enjoyment. Therefore one cultivates a compassion for all sentient beings that wishes to provide them with the highest happiness, happiness which can last for ever. The practitioners, yogis and bodhisattvas consider this as the main goal. They practice giving temporary things as much as possible, but their main point is to produce a higher happiness. That is the bodhisattva's main function.
Question: Buddhism believes strongly about past and future lives. How is this consistent with the idea of impermanence taught by Buddha?
Answer: Because things are impermanent they are changeable. Because impurity is impermanent, purity is possible. The relative truth can function owing to the existence of the ultimate truth. Impurity becomes pure, imperfect becomes perfect. Change can cause conditions to switch. By directing the way our life builds and develops, we can stop negative patterns. If things were not impermanent there would be no way to change and evolve.
In terms of karma and rebirth, impermanence means that one can gain control over the stream of one's life. Our life is like a great river, never the same from one moment to the next. If we let negative sources flow into a stream it becomes dirty. Similarly, if we let bad thought, distorted perception and wrong action control our lives, we evolve into negative states and take a low rebirth. Alternatively, if we control the flowing of the stream skillfully we evolve positively, take creative rebirths and perhaps even attain the highest wisdom of buddhahood. Then the coming and going or imperfect experiences subside and the impermanent flow of the pure perfection comes to us. When that happens the human goal has been achieved.
Question: In the example of a stream of water, the content of the stream is flowing water, sometimes muddy and sometimes clear. What is the content of the stream of life?
Answer: Buddhism speaks of the five skandhas, one of which is mainly physical and four mental. There is also a basis which is a certain kind of propensity that is neither physical nor mental, a kind of energy. These five impure skandhas eventually become perfectly pure and then manifest as the five Dhyani Buddhas.
Question: What is the role of prayer in Buddhism? Does Buddhism believe in prayer, and if so, since Buddhists don't believe in a God, to whom do they pray?
Answer: In Buddhism, prayer means some kind of wishing, an aspiration to have something good occur. In this sense a prayer is a verbal wish. The prayers of buddhas and bodhisattvas are mental and have great power. These beings have equal love and compassion for all beings. Their prayer is to benefit all sentient beings. So when we pray to them for help or guidance they have the power to influence us.
Question: Sometimes in meditation one visualizes Buddha Shakyamuni. Did Shakyamuni himself visualize anything when he meditated?
Answer: What should we meditate upon? How should we meditate? Shakyamuni Buddha himself meditated in the same way as we teach: on subjects such as compassion, love, the bodhimind, the four noble truths, and so forth. Sometimes he also meditated on perfect forms, like that of a buddha or a particular meditational deity. These deities symbolize perfect inner qualities, and through meditation on them one is brought into proximity with the symbolized qualities. Both deity meditation and ordinary simple meditations tame the scattered, uncontrolled, elephant-like mind. The wild, roaming mind must be calmed in order to enter higher spiritual practices. Therefore, in the beginning one tries to stabilize the mind by focusing it on a particular subject. This is shamatha meditation. The main aim of this type of meditation is to keep the mind focused on one point without any wavering or fatigue, abiding in perfect clarity and peace for as long as one wishes without any effort.
As for the object to be visualized in this type of meditation, there are many choices: a piece of lamp, a statue, an abstract object, and so forth. Since the form of an enlightened being has many symbolic values and shares the nature of the goal we hope to accomplish, visualizing such an object has many advantages. But it is not mandatory; we can choose anything else. The main thing is to focus the mind on the object and not allow it to waver. Eventually one can meditate clearly and peacefully as long as one wishes, being able to remain absorbed for days at a time. This is the attainment of shamatha. When one has this mental instrument, all other meditation becomes far more successful.
At first when one tries this kind of practice one discovers one's mind to be like a wild elephant, constantly running here and there, never able to focus fully on or totally engage in anything. Then little by little, through practice and exercise, it becomes calm. Even concentrating on a simple object like breathing in and out while counting will demonstrate the wildness of the mind and show the calming effects of meditation.


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Porsche Emissions Lawsuit
Car owners and leasees of model year 2007-2017 Porsche vehicles may have overpaid for vehicles that were falsely marketed as having greater fuel efficiency. A new lawsuit alleges that Porsche altered the hardware and manipulated the software of testing vehicles to cheat government-mandated emissions tests.
Porsche altered its cars to cheat emissions standards
Investigations undertaken by both the press and the lawsuit's plaintiffs reveal an extensive scheme to artificially lower the results of government emissions tests, allowing Porsche to evade emissions regulations and to deceive its customers. Ultimately, this scheme encompassed hundreds of thousands of Porsche vehicles sold in the United States.
The lawsuit alleges that Porsche physically altered the gears connecting the drive shaft and rear axle as well as manipulated the software installed in vehicles used in government tests so that they would appear to perform more efficiently. The cars sold to customers did not contain these alterations, and so emitted more pollutants and were less fuel efficient than the vehicles that were tested. Porsche also falsely claimed that some vehicles' "Sport Plus" high-performance driving mode also met emissions requirements. In fact, the amount of pollutants emitted during Sport Plus mode made it illegal to import or sell these vehicles in the United States. These unlawful actions deceived regulators and consumers alike.
Porsche drivers bought or leased cars under false pretenses
For many drivers, the environmental friendliness, fuel economy, and distance covered between fuel tank refills are important factors in their decision to purchase or lease a vehicle. Porsche's advertising for its model year 2007-2017 vehicles misrepresented their true environmental impact and fuel efficiency. Customers paid for the features they were told these cars had, continued to pay more for fuel while they drove the vehicles, and were inconvenienced by more frequent trips to gas stations. These concrete injuries are the direct result of Porsche's misconduct.
Car owners are suing Porsche due to fraud
In a class-action complaint filed in October 2020, plaintiffs allege that Porsche—and parent company Volkswagen—undertook an emissions and fuel economy scheme to mislead government regulators and cheat customers. They believe that a decade's worth of Porsche-branded vehicles sold in the United States emit more pollution and obtain worse fuel economy on the road than in regulatory testing. In the complaint, owners of Porsche Panamera, Boxster / Cayman, 911, and Cayenne models from 2007-2017 have found discrepancies between the advertised fuel efficiency and their vehicle's actual fuel efficiency.
Porsche and corporate family have a long history of cheating on emissions and fuel economy. Volkswagen has admitted to similar cheating schemes in millions of its cars since the "Dieselgate" scandal was first uncovered in 2015. Volkswagen, Audi, and Porsche had deliberately installed defeat devices into their vehicles—software designed to cheat emissions tests and deceive federal and state regulators. When the vehicles were driven on the road, the vehicles emit noxious pollutants like oxides of nitrogen at up to 40 times the legal limit. Only by installing the defeat device on their vehicles were Volkswagen, Audi, and Porsche able to obtain permission to sell the vehicles and deceive the public about their true value.
Drivers who bought or leased a model year 2007-2017 Porsche vehicle may be eligible for compensation. Affected models may include:
2009–2016 Porsche Boxster and Boxster S
2009–2016 Porsche Cayman and Cayman S
2012–2016 Porsche 911 Carrera and 911 Carrera S
2010–2013 Porsche Panamera S
Seeger Weiss LLP can help determine whether you have a case. Call today to speak with our attorneys.
About Seeger Weiss
For victims of corporate fraud, abuse, or malfeasance, legal action can offer both a remedy and a way to hold corporate wrongdoers to account. Seeger Weiss LLP has represented victims of large-scale corporate wrongdoing for more than two decades. Seeger Weiss represented drivers in the world's largest corporate settlement in history: over $21 billion from Volkswagen after the automaker equipped "clean diesel" cars with devices to cheat emissions standards tests. Seeger Weiss currently represents thousands of car buyers all over the United States in active litigation against carmakers GM and BMW.


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Green Vehicle Caravan Driving Cross Country to New York for FUEL film premier in NYC
Photo of Director Josh Tickell
JOSH AND REBECCA'S EXCELLENT ECO ADVENTURE
Film maker activists Josh Tickell and Rebecca Harrell Make History By Driving Cross Country in a Green Vehicle Caravan to Promote Opening of Award Winning film FUEL.
Back in the 1990s, Josh Tickell might have created the Veggie Van, an old Winnebago which runs on used fryer grease, but when he drove cross country in the colorfully painted van that smelled like french fries, he wasn't vegging out. He was on a quest to get America off its oil addiction and to promote green energy.
Ten years, several books and a film, "FUEL", later, Josh is at it again with his road tripping missionary work. This time he's traveling with actress and "FUEL" producer, Rebecca Harrell, and 9 other people. And, instead of having just the Veggie Van, they have a whole green caravan that includes an electric motorcycle and a bio-diesel-powered school bus. The latter, converted into a hi-tech classroom, also has a whole roof of solar panels. Leading the caravan, Josh, Rebecca and their trusty dog, Mr. Brown, cruise in the Algaeus--a Toyota Prius that has been pimped up with extra batteries and is fueled, in part, with gasoline that includes a blend of Green Crude, America's first Algae gasoline.
Photo of FUEL family Director Josh Tickell, Producer Rebecca Harrell and Mr Brown in the famous Veggie Van.
I spoke with Josh and Rebecca as they left Sacramento, California, the second city on the tour, heading toward the final destination, New York City. Their enthusiasm and sheer sense of inspiration wasn't close to being preachy and their concern for the environment wasn't so much doom and gloom as wishing for the moon and getting there Apollo 11 style. It was fun talking with them via cells phones as they traveled down the highway using bluetooth wireless, cameras filming them, in a one of a kind car with its own Algae gasoline stash, and their pooch, Mr. Brown, along for the ride.
I mentioned to Josh that they were a new version of the Merry Pranksters who traveled cross country in an old school bus as memorialized in Tom Wolfe's book "The Electric Kool-Aid Acid Test". Josh pondered the comparison with the Sixties road trip: "It's like Ken Kesey. But, we're driving 12 hours a day, having press conferences and film screenings in each city. This is the upgraded young America version of that trip."
And, it's true, unlike many creative radicals in the past who would have preferred to "tune in, turn on and drop out", Josh and Rebecca, despite the psychedelic- looking Veggie Van, are hardly about dropping out to find inner bliss. The passionate duo may be mirthful like the Merry Pranksters, but they're on a mission. As Rebecca said: "We have a very specific agenda. We want to wake people up. We want people to see the movie "FUEL". But, we want people to be empowered and to change the world from a place of enthusiasm and inspiration."
Photo from the FUEL film
Naturally, being filmmakers, Josh and Rebecca are making a film about their trip across country that will end with a planned, grassroots campaign in Manhattan's Time Square. The goal, they say, is "to jump start the Green Revolution."
The famous anthropologist, Margaret Mead, once said: "Never doubt that a small group of thoughtful, committed citizens can change the world; indeed, it's the only thing that ever does."
Yes, people like Josh Tickell, Director of "FUEL", and Producer Rebecca Harrell, along with a handful of people driving cross country, can change the world. And, they are. Yet, it's a difficult journey. Josh reflected on all of the years of hard work that lead to this moment as the green vehicle caravan headed towards Reno, Nevada to meet up with Governor Jim Gibbons: "It's hard to save the World all by Yourself."
Copyright 2009 Paul McGinniss
FUEL opens in NYC on September 18th. Please click here to buy tickets. In NYC on the evenings of Sept 18th, 19th and 20th there will be special premier screenings where you will meet the FUEL director and producer and special guests.
Great Expectations: Are Green School Curriculums T...
Green Luxury High and Low: While Some Eco Products...
Green Vehicle Caravan Driving Cross Country to Ne...
The Obamas Grow Their Own: New Video of The Obama ...


Your son or daughter just got engaged! Congrats to the happy couple! As for you, you're about take on one of the most onerous of tasks-planning a wedding.
Remember that, while the wedding is a one-time event, it's an event your family will remember for the rest of their lives. That said, you need to think about which wishes of the couple you can grant and which you can't. Here are a few things to consider.
-Feasibility. You may have seen something in a movie that looks easy and fun, but is it something you can really *do*? I used to say I wanted to get married on the White House lawn. Yes, I know that's a stretch, but I wanted to be a journalist and figured that I'd be in good enough with the president that she'd let me "break the rules" for a day. Needless to say, that never happened.
Odd venue aside, there are still some questions here.
For an outdoor wedding, does anyone involved have allergies? Will you be able to move inside quickly if it rains? If a date has been set, will the temperature be comfortable? If it's a beach wedding, how will you deal with the strong winds and sand that the shore offers? Is there enough room in the cabana? My friend got married on the beach, but didn't account for how dirty the dresses or shoes would get. She checked the tide tables, but those aren't 100%.
-Cost. When girls mentally plan their "dream wedding", cost is rarely in the picture. Can you afford the dress, venue, flowers, "special effects" etc being requested?
"Tradition" had the bride's family footing the bill, but many people don't follow that. Both families should get together to draw up a budget. The couple needs to pick the three things that are most important to them and allocate most of the money there. For me, these things were the dress, having a religious ceremony and a reception with dancing. Use whatever "connections" you have to fill these needs. Even if your friends do things "at cost", though, they still might cost a pretty penny. Consider what you can realistically afford.
This last one may sound weird, but it's very important.
-How is this going to affect your relationships? This process is * very* stressful, even for the most "grounded" of people. Everyone around you seems to have an opinion on how things should be, and the opinions are nearly always contradictory. It is very easy for the day to "get away" from you and become more about what everyone else wants rather than what the couple wants. Not to be harsh, but remember that this is the couple's day, not yours. It is very tempting (and very common) to try to "fix" the mistakes made in your wedding with this one; fight that urge! If you control the purse strings, tell them what you can afford and plan within that. Aside from that, use your experience as a guide but let them make the final decision.
I hope I've given you some food for thought. Good luck, and congrats again!


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Q: Recode monetary string values into new variable as numeric First off - newbie with R so bear with me. I'm trying to recode string values as numeric. My problem is I have two different string patterns present in my values: "M" and "B" for 'million' and 'billion', respectively.
df <- (funds = c($1.76M, $2B, $57M, $9.87B)

I've successfully knocked off the dollar sign and now have:
df <- (funds = c($1.76M, $2B, $57M, $9.87B),
       fundsR = c(1.76M, 2B, 57M, 9.87B)
       )

How can I recode these as numeric while retaining their respective monetary values? I've tried using various if statements, for loops, with or without str_detect, pipe operators, case_when, mutate, etc. to isolate values with "M" and values with "B", convert to numeric and multiply to come up the complimentary numeric value--all in a new column. This seemingly simple task turned out not as simple as I imagined it would be and I'd attribute it to being a novice. At this point I'd like to start from scratch and see if anyone has any fresh ideas. My Rstudio is a MESS.
Something like this would be nice:
df <- (funds = c($1.76M, $2B, $57M, $9.87B),
       fundsR = c(1.76M, 2B, 57M, 9.87B),
       fundsFinal = c(1760000, 2000000000, 57000000, 9870000000)
       )

I'd really appreciate your input.

A: You could create a helper function f, and then apply it to the funds column:

library(dplyr)
library(stringr)

f <- function(x) {
  curr = c("M"=1e6, "B" = 1e9)
  val = str_remove(x,"\\$")
  as.numeric(str_remove_all(val,"B|M"))*curr[str_extract(val, "B|M")]
}

df %>% mutate(fundsFinal = f(funds))

Output:
   funds fundsFinal
1 $1.76M   1.76e+06
2    $2B   2.00e+09
3   $57M   5.70e+07
4 $9.87B   9.87e+09

Input:
df = structure(list(funds = c("$1.76M", "$2B", "$57M", "$9.87B")), class = "data.frame", row.names = c(NA,
-4L))

A: This works  but I'm sure better solutions exist. Assuming funds is a character vector:
library(tidyverse)
options(scipen = 999)
df <- data.frame(funds = c('$1.76M', '$2B', '$57M', '$9.87B'))

df = df %>%
  mutate( fundsFinal = ifelse(str_sub(funds,nchar(funds),-1) =='M',
                          as.numeric(substr(funds, 2, nchar(funds) - 1))*10^6,
                          as.numeric(substr(funds, 2, nchar(funds) - 1))*10^9))

redpajama_set_name: RedPajamaStackExchange


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Post-Reformation Wall Painting Project
Examining English Churches c.1559 to c.1836.
PRWP in London
May 1, 2016 May 1, 2016 / elliepridgeon	/ Leave a comment
We were recently invited to talk about the PRWP project at the Ecclesiological Society in London.
PRWP PowerPoint
We had a good response to the paper, and their was a lot of interest in the project from medievalists and modernists alike.
CB Newham
Thanks to Trevor Cooper for organising the event.
Please let us know if you would like us to deliver a talk in your area.
Familial Connections: Heraldic Painting at Bloxworth Church
The Savage pew (or chapel) is located on the north side of Bloxworth church in Dorset.
This extension was added at the end of the seventeenth century, probably by George Savage (d.1683). Set in the east and west walls, and high in the north wall, are elliptical windows with raised stone surrounds, and below the latter a square-headed window with two lights.
The chapel would have been used by the Savage family during services, and also for burial and commemoration. Rather like medieval chantry chapels, such spaces were commonly entered through an external door. A blocked doorway with a moulded architrave is visible in the west wall (see below).
The Savage family lived at Bloxworth House until the end of the seventeenth century, when the property was sold to John Trenchard. It is likely that the Trenchard family assumed stewardship of the chapel at this point, for a number of Trenchard mural tablets are visible in the chapel, including the memorial to John Trenchard himself.
The post-Reformation wall paintings in the Savage pew were almost certainly commissioned by George Savage (d.1683), who married Ann Bower of Spettisbury. The achievement of Savage impaling Bower is painted on the south wall of the chapel, a final visual reminder to those exiting the chapel into the nave (perhaps through a screen) of the patron's wealth, generosity and familial connections.
The paintings were possibly commissioned to establish the Savage family's dynastic connection with the prominent Rock-Savages of Chester, and thus to raise the former's familial profile.
PRWP App
February 5, 2015 February 5, 2015 / elliepridgeon	/ Leave a comment
Those of you who follow us on Twitter will know that our technical expert, C.B. Newham, is currently designing an app for the PRWP project.
App preview
The PRWP app will list all extant wall paintings in England, and include features such as church dedication, painting type, date, description, bibliographical references, and images.
Once the app is complete, it will be available to download. So watch this space for further developments!
Research in Progress: Mereworth, Kent
December 26, 2014 December 26, 2014 / elliepridgeon	/ Leave a comment
Over the last six months, the PRWP team has catalogued hundreds of church murals in every county of England, ranging from Cornwall to Northumberland. The most outstanding and intriguing examples so far, certainly in terms of preservation and sheer artistic quality, are the murals at St. Lawrence's church in Mereworth (Kent).
Mereworth Church
Mereworth church was completed in 1746, a date which provides a terminus post quem for the interior paintwork. The building was commissioned by John Fane, 7th Earl of Westmorland, who had employed Scottish architect Colen Campbell (d.1729) in the 1720s to rebuild Mereworth Castle as a Palladian villa. The medieval church, which stood on the site of the stables, was pulled down in the 1740s as it was considered to disturb the symmetry of the new house. The present church was erected on a new site about half a mile away near the centre of the village.
West End Portico, Mereworth
The Neo-Classical church is a rectangular building with a semi-circular portico, a high steeple, no chancel, and an east-end Diocletian window (derived from the Diocletian Baths in Rome). The Neo-Palladian building draws on the work of Inigo Jones, as well as on the designs by Nicholas Hawksmoor and Thomas Archer for the 'Commission for Building Fifty New Churches' in London (1710).
There is some disagreement about the identity of the Mereworth church architect. Possibly, the building was designed by Henry Flitcroft (d.1769), whose portfolios include St Giles-in-the-Fields (London), as well as Alfred's Tower and the Temples of Ceres, Hercules and Apollo at Stourhead (Wiltshire). Another candidate is Roger Morris (d.1749), Colen Campbell's assistant, who designed the Column of Victory at Blenheim Palace, Wimbledon House, and the Palladian Bridge at Wilton House (Wiltshire).
Inside, the church walls are painted using a trompe l'oeil technique to create architectural illusions. The yellow and brown colour scheme of the walls give the effect of plaster, while the nave columns are painted to give appearance of marble. A series of trompe l'oeil garlands and wreaths are positioned above windows and blind tabernacles in nave and aisles.
Nave Looking East, Mereworth
A trompe l'oeil frieze with triglyphs and metopes runs round the nave, containing roundels with images of the Dove, the IHS monogram and the Jehovah tetragrammaton. The crowning masterpiece is the coffered trompe l'oeil painting on barrel vault ceiling, which spans the entire width and length of nave.
Frieze, Mereworth
A series of large trompe l'oeil flower heads encircled by garlands and foliage patterns are painted on the north and south aisle ceilings, rendered in a monochrome colour scheme.
Painted Ceiling, Mereworth
Above the west doorway is a lunette with a trompe d'oeil organ in the centre, its pipes painted in silver, grey and white. A cherub's head appears at the top of the central column, and two further cherubs flank the organ on both sides, each holding billowing drapery.
Painted Frieze, Lunette and Ceiling, Mereworth
Context, Creation and Chronology
The Mereworth paintings are significant, not least because they were probably commissioned by the Earl of Westmorland as an integral part of the church design. It is likely that they were executed immediately after completion of the church as they were in situ in 1752 when the writer and politician Horace Walpole visited Lord Westmorland. Walpole's contemptuous remarks about the paintings reflect commonplace contemporary attitudes to the Neo-Classical style:
'The inside is the most abominable piece of tawdriness that ever was seen, stuffed with pillars painted in imitation of verd antique, as all the sides are like Sienna marble; but the greatest absurdity is a Doric frieze, between the triglyphs of which is the Jehovah, the I.H.S. and the Dove'.
As is the case with the vast majority of post-Reformation wall painting, the artist responsible for the Mereworth church paintings remains unidentified.
Hasted, E., 'Parishes: Mereworth', in The History and Topographical Survey of the County of Kent, Vol. 5 (Canterbury, 1798), 70-90: British History Online: www.british-history.ac.uk/survey-kent/vol5/pp70-90 (Accessed 23 December 2014).
Lane, G., 'Panel of the Month: William Price, The Glass at Mereworth and the Pigott Panel at the V&A', Vidimus, Issue 55 (2011): http://vidimus.org/issues/issue-55/panel-of-the-month (Accessed 23 December 2014).
Wells, A., The Parish Church of St Lawrence, Mereworth (Church Guide, Revised 2011).
Wright, J., ed., The letters of Horace Walpole, Earl of Orford: Including Numerous Letters Now First Published from the Original Manuscripts, Vol. 2 (Nabu Press, 2012), 444.
British Listed Buildings: www.britishlistedbuildings.co.uk/en-178886-church-of-st-lawrence-mereworth-kent (Accessed 23 December 2014).
Post-Reformation Wall Painting Goes to Leeds International Medieval Congress
November 28, 2014 November 28, 2014 / elliepridgeon	/ Leave a comment
Our very own Cameron Newham will be talking about the Post-Reformation Wall Painting Project at Leeds IMC in July 2015. By then, the project will have been running for a year.
Cameron will be presenting in a session with co-researcher and medieval wall painting expert Dr Ellie Pridgeon, as well the Finnish visual culture scholar Dr Katja Falt (University of Jyväskylä). The session, entitled 'Change or Continuity?: Visual Culture at the Reformation and Beyond', will examine the visual changes to churches and monastic interiors at the Reformation in England and Scandinavia.
Post-Reformation Wall Painting at Inglesham, Wiltshire.
Cameron's paper will provide an update on the Post-Reformation Wall Painting Project, and consider the physical and iconographical relationship of these images to medieval paintings.
The session will be chaired by Dr Kimm Curran (University of Glasgow).
Welcome to the Post-Reformation Wall Painting Project
Welcome to our very first blog post!
We are currently cataloguing the substantial corpus of post-Reformation wall paintings which exist in English churches. We will keep you up-to-date with our exciting discoveries and thoughts as the project develops. So watch this space.
Teddington, Gloucestershire
In the meantime, please check out our Twitter feed and About pages for more information.
Blog and tweets by C.B. Newham and Dr Ellie Pridgeon.
Photography by C.B. Newham.


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On the Genealogy of Morals and Ecce Homo
by Nietzsche, Friedrich (1989)
The great philosopher's major work on ethics, along with Ecce Homo, Nietzche's remarkable review of his life and works. On the Genealogy of Morals (1887) shows him using philsophy, psychology, and classical philology in an effort to give new direction to an ancient discipline.The work consists of three essays. The first contrasts master morality and slave morality and indicates how the term "good" has widely different meanings in each. The second inquiry deals with guilt and the bad conscience; the third with ascetic ideals—not only in religion but also in the academy. Ecce Homo, written in 1898 and first published posthumously in 1908, is Nietzsche's review of his life and works. It contains chapters on all the books he himself published. His interpretations are as fascinating as they are invaluable. Nothing Nietzsche wrote is more stunning stylistically or as a human document. Walter Kaufmann's masterful translations are faithful of the word and spirit of Nietzsche, and his running footnote commentaries on both books are more comprehensive than those in his other Nietzsche translations because these tow works have been so widely misunderstood.
Mechanical activity and what goes with it—such as absolute regularity, punctilious and unthinking obedience, a mode of life fixed once and for all, fully occupied time, a certain permission, indeed training for "impersonality," for self-forgetfulness, for "incuria sui"—: how thoroughly, how subtly the ascetic priest has known how to employ them in the struggle against pain! When he was dealing with sufferers of the lower classes, with work-slaves or prisoners (or with women—who are mostly both at once, work- slaves and prisoners), he required hardly more than a little ingenuity in name-changing and rebaptizing to make them see benefits and a relative happiness in things they formerly hated: the slave's discontent with his lot was at any rate not invented by the priest. (p.134)
Nietzsche, Morality, Machine, Automation, Happiness, Social Class
Nietzsche Citations
https://trove.nla.gov.au/work/10697455
Cite this page as though it were a secondary source, thus the inline citation should be (Nietzsche, F. 1989 cited in Deranty et. al. 2021). In the references, use:


For the enjoyment and safety of all visitors, we have just a few rules. Please take a moment to read through them before coming to Creation Fest.
The Royal Cornwall Events Centre is open to the public. Please take care of your personal belongings as Creation Fest cannot be held liable for any lost, stolen or damaged items.
No pets are allowed on site except registered assistance dogs. On arrival, please let the welcome and/or information team see your certification and ensure that your dog is wearing its official vest/jacket, as they will not be allowed on site without these.
No drugs are allowed on site except for medical purposes. Anyone found in possession of drugs will be evicted from the site and refused further entry. All drug-related incidents will be reported to the police.
Alcohol is not allowed on site at any time.
Smoking is not permitted inside buildings, marquees or individual tents at any time.
Any aggressive behaviour will result in you being asked to leave the event site immediately and may be reported to the police.
Please do not enter into any areas that are marked as out of bounds.
Outdoor ball games are to be finished by 22:00.
Please use roller blades, skateboards, scooters and bicycles in the designated areas.
No mixed-tent sharing (no males and females sleeping in the same tents unless married or with family).
After arrival, all vehicles must be moved to the designated car park. Vehicles are not permitted to be parked beside tents or caravans.


Whether one is heterosexual, gay, lesbian, bi – or how you live and love – is defined individually, and many organisations consider their employees' sexual orientation and identity a private matter and thus not relevant for everyday work life. In fact, however, small talk at the coffee machine, conversations in the cafeteria or company parties with one's partner are part of the day-to-day work routine; usually the norm of a heterosexual partnership is assumed as a matter of course.
More and more organisations have recognised that dealing with this dimension openly does away with the pressure to justify oneself, in this way releasing much motivation and commitment.
The intrinsically scarcely visible dimension of sexual orientation and identity becomes recognisable in many organisations through networks or employee groups. These networks have the purpose on the one hand of enabling networking and an exchange of experience among their members. On the other, they help in dealing with different sexual orientations and sexual identities within the organisation. As in all networks, the emphasis is on being open for all people and not excluding anyone.
In addition, an intensive examination of sexual orientation and identity opens doors to new talents and customer groups, for instance when taking sexual diversity into account in marketing decisions.


As most listeners have heard by now, Stern Show staffer Jason Kaplan has offered to eat a piece of Jeff the Drunk's dead arm in the event that he has it removed.
Though horrified, Chef Tyler Florence agreed to give some advice on how to best cook the arm if Jason ends up eating it. Listen below for his preparation notes.
"Everyone in my life is upset about it," Jason revealed to Howard. It became real this past weekend for his wife, who pleaded with him that she didn't want to be known as the woman married to the guy who ate Jeff's arm.
Jason's mom also expressed concern.
Howard added that if this actually happens, it may be the first time he pukes on the air. Nevertheless, the phone lines lit up with listeners who wanted a chance to be on-studio for the once-in-a-lifetime event. Howard said that he would consider letting a few listeners come.


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Home / Uncategorized / HIA People Choice Dog Kennel Challenge
14 Sep2017
The Hudson Homes Team were honoured to take part in the HIA "People's Choice" Dog Kennel at the HIA Renovation Show on Saturday the 9th of September 2017. Jason Monroe, our Maintenance Supervisor, constructed an incredible kennel for the challenge that any dog-lover would be proud of.
Attendees of the HIA Renovation Show could vote for the best kennel with a gold coin donation to the HIA Charitable foundation. All kennels were sold via a silent auction at the show
Funds raised were donated to the HIA Charitable Foundation, who are currently partnered with Beyond Blue. They are currently running a project to assist specifically our building industry and aim to help our workforce fight depression, anxiety and substance abuse.
From everyone at Hudson Homes, we would like to take this opportunity to thank Jason for is incredible efforts. The kennel turned out amazing and the dogs loved it just as much as we do. We were proud to be involved in this incredible course.


The past quarter has been marked by a continued rise in oil prices and capital outflows from emerging markets, fuelling the depreciation of their currencies (see Graph 2, p. 4). The worsening currency crises in Argentina and Turkey this summer (which led us to downgrade their country assessments in the second quarter of the year) are emblematic cases. This trend began in a context of very positive dynamics in the United States' economy (growth of more than 4% in the second quarter; business confidence at its highest level in 14 years), which surprised both market participants and the US Federal Reserve, leading the latter to tighten its monetary policy more quickly than expected.
As we pointed out in our Q2 2018 Barometer, vulnerabilities specific to emerging countries also explain this trend. The Argentine and Turkish economies are characterised by their large external imbalances and therefore their dependence on external financing. A large part of their public and private debt is denominated in foreign currency. In both Argentina and Turkey, the acceleration in the depreciation of their currencies last summer was aggravated by various factors. For Argentina, President Mauricio Macri's decision on the 29th August to ask the IMF to disburse funds in advance, out of the USD 50 billion loan granted under the country's program signed with the international financial organisation last spring, worried Argentine peso holders.
This had the counterproductive ef fect of creating a panic for the Argentinean economy, which was already in crisis, with an expected annual average infl ation rate of, 30% for 2018. Following this announcement, the Argentine peso spiralled by about 13% in one day and the central bank was forced to increase its key rate by 1,500 basis points, to reach 60% per year. This rapid tightening of credit conditions is expected to push the Argentine economy into recession this year (-2.4% after +2.9% in 2017). The continued deterioration of the country's economy is refl ected in our sectoral assessments with the downgrading of six out of thirteen sectors (see p. 9). At this stage, a majority of sectoral assessments for the country are classified as "High Risk" or "Very High Risk".
US Trade Protectionism: what are the knock-on effects on global value chains?


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Q: What regular expression would I use to grab a certain part of this link? https://www.twitch.tv/averagepothead/clip/TiredRoughElkSquadGoals
I would like to use a regular expression to specifically grab everything after /clip/, aka the five random words that denotes the clip "id". I've been looking up other examples on here, but unfortunately when I write my own expressions based on that I don't get it exactly right... if anyone would be able to point me in the right direction that would be amazing. Thank you!

A: Regex? Arguably wrong tool for the job
const [dontcare, words] = url.split('clip/');

To show what I mean, here's a quick-and-dirty regex version:
const match = url.match(/[a-zA-Z0-9\/\.:]+clip\/(\w+)/);
const words = match && match[1];

That regex is pretty gnarly for such a basic task. You could make it shorter:
/.*clip\/(\w+)/

at the cost of making it even slower than it already is. Regexes are great for stuff that can't be represented simply as a quick string operation, but are more trouble than they're worth for something like this.


text:
'ONE AND THE SAME'
Study and Reconstruction of Historical Costume
The Regulated Greatcoat, Part 2: A Regimental Neccessity
December 27, 2017 April 19, 2018 Jonathan RogersLeave a comment
The Regulated Greatcoat, Part 1: The Flannel Armour Campaign
The history of a uniform tells the history of its army. An army's choice of cloth for example, would typically be dictated by an abundance or absence of materials; the iconic British 'Redcoat' owes it's origins to cheap red dyestuff that was readily available at the time of the New Model Army's formation in 1645, yet is still used to this day.
The history of the 1802-Pattern Greatcoat tells the history of an outmoded British army preparing; in earnest; for modern war against modern thinkers. It presents a process of rare bureaucratic adaptability, rare public support for a bleak war-effort and quite significantly, it reveals the humble beginnings of mass-production in Britain.
In Napoleonic reenacting, the pattern greatcoat seldom seems to garner much scrutiny. Off-the-shelf reproductions are easily accessible for agreeable prices, combined with the fact that the reenacting calendar typically occurs within the warm summer months (where a greatcoat will see more time slung up as a nondescript grey parcel than as a worn coat), often results in a regrettably common sight of Crimean War or American Civil War-style greatcoats being anachronistically worn in a Napoleonic context. Since I do not make a habit of settling for anything less than the best, I've gone to the trouble of carefully researching and hand-crafting my very own nondescript grey parcel.
I had been wanting to try this project for several months before I could actually secure a little time between other sewing commissions, but it seems apt that I should embark on this garment as winter approaches. It's hard to imagine what a soldier in the Peninsular felt as the harsh winter of 1808 approached but no few men must have been thankful for their woollen greatcoats and blankets on nights without a shelter.
Unlike standard Kersey, Greatcoat cloth took its colouration from the mixing of various coloured wools when spun and wove. The characteristic 'Salt & Pepper' texture is consistent throughout the cloth, concealing the exposed weave threads when the close-cropped nap of Kersey inevitably wears through. Consequently, Greatcoat cloth would never appear threadbare to the casual observer, regardless of how much toil the coat and its wearer had seen. Soldiers' clothing was typically issued annually whereas greatcoats were subject to replacement every three years, and only granted if deemed by the commanding officer to be completely worn-out.
My first experience using 'Stuff-Wove' Kersey was in constructing a pair of Officer's 'Overall' trowsers for a friend in April – during that work I discovered the cloth had a peculiar resistance to stotting and prick-stitching with sharps needles, I suspect this was due to the needle passing awkwardly though the mixed weights when pushed in at a close angle. For basting, I resolved to use a crewel needle which undoubtedly made for easier work getting the thread through the cloth, but forfeited the possibility of neat stitching because the broader needlepoint conspires to finds it's own path of least resistance through the weave.
To my delight, greatcoats of the period were not liable to a tailored fit. Military contractors such as Pearse, Tripp and Hebdin & Co were in the practice of making uniforms up to preset sizes
CUT AND CONSTRUCTION
The cutting pattern devised by Sean Phillips
As a final aside, I was pleasantly surprised by how quickly my greatcoat came together: the pattern was fully drafted on a Friday night, and by Saturday evening I had succeeded in basting, sewing, un-basting and felling every machined seam. Perhaps such ruthless efficiency was inspired by the spirit of Georgian mass-production and abandon for the time-consuming intricacies of a tailored garment.
Norah Waugh, Clothing Historian
December 13, 2017 May 2, 2018 Jonathan RogersLeave a comment
Waugh is perhaps best known as the author of three major books concerning the cut and construction of historical garments: Corsets and Crinolines (1954); The Cut of Men's Clothes 1600-1900 (1964); and, The Cut of Women's Clothes 1600-1930 (1968). Each volume contains hundreds of pattern drawings, taken directly from Waugh's methodical study (and occasional dissection of) surviving historical garments in private collections, museums and archives. Every diagram is accompanied by a concise commentary on the progression of fashion through history and illustrates the contemporary significance of each pattern within it's period.
I was first introduced to the work of Norah Waugh in 2015 when I first set out to learn pattern cutting for my historical costumes. At that time, I was a complete beginner to pattern cutting in general, without much understanding of 'modern' sewing patterns at all. Prior to starting my Costume course at university, my first and only experience with pattern drafting was historically-oriented from the outset, self-taught from the wealth of information in Norah Waugh's pattern books – so in hindsight, I can now appreciate how steering clear of everything 'modern' enabled me to effectively immerse myself in the world of historical construction, almost like a second language to me. Whether my subjectively blinkered view of pattern cutting would cause issues when it eventually became necessary for me to start utilising modern patterns is a discussion for another time.
Study & Reconstruction: Morning Coat c.1807
December 6, 2017 April 18, 2018 Jonathan RogersLeave a comment
The morning coat is perhaps one of the more underrepresented garments of Regency-period fashion; indeed, most fashionable men would own at least one single-breasted coat to wear at appropriate occasions (dancing, walking and riding for leisure) where the garment was socially expected. However, with many prints of the period showing figures dressed predominantly in ordinary daywear, modern preconceptions of Regency fashion tend to neglect the equally popular occasion wear.
In my ongoing efforts to build a wardrobe of Regency period clothing, the Morning coat seemed an appropriate stepping stone towards the double-breasted cutaway coat. I was able to recycle my single-breasted jacket pattern and adapt the tails, collar and lapels to achieve the right cut for the single-breasted Morning coat.
An 1807 print from La Beau Monde illustrates the fashionable outfits for morning wear. The coats are
Without lining, the pegging of the tail buttons is exposed. Button pegging is a mainstay of 19th Century tailoring; achieved by passing a cord or cloth strip through the button shank on the wrongside, to make it sit flush on the rightside of the cloth. Pegging is reserved only for buttons which serve no functional purpose; false button-rows on cavalry and rifle jackets are one example.
One lesson I can take away from this project is the technique of drafting lapels for a coat. Special consideration had to be given to how the lapels would sit after the collar was added: folding the lapels too close to the shoulders would leave me with a very high and very narrow collar which would spoil the silhouette of the neck. Similarly, folding too close to the CFO would result in an unfashionable concealment of the neckcloth.
As a time-saving measure, I re-used the sealed pattern I'd created for my rifleman's jacket. Very few changes were made to this pattern besides the shaping of the CFO and extension of the tails. The revisiting of a previous project consequently permitted me to identify shortcomings in my drafting which had previously eluded me.
Mud On Our Boots April 11, 2018
The Potteries Museum: Toy Soldiers March 28, 2018
Study & Reconstruction: Rifle officer's campaign overalls March 7, 2018
Order of Dress: An overview of Rifle Officers' uniform, 1797 -1820 February 28, 2018
The Victoria Costume Exhibition February 14, 2018
Study & Reconstruction: Regimental Coat (2nd 'Queens Own' Centre Coy.) c.1808 February 7, 2018
Meyer & Mortimer: A fashionable address January 24, 2018
The 60th (Rifles) Jacket at Winchester January 17, 2018


Finally made it to the new melrose arch shopping centre....liked the new Woollies where I bought four soup bowls - with handles on either side - but fakked up by buying each in a different colour rather than just the brown and mustard ones (ie two of each colour or even four of one colour). But when looked at them was too lazy to contemplate returning them so am just keeping them. And do like the actual bowls.
Then ummed and aahed about buying a bag at Young Designers Emporium. Then decided against going to this shop at Hyde Park my sister told me has fab bags. Worried about my energy levels having had some bad experiences on Saturdays when I have over-shopped but my sister pooh-poohed the idea that my energy levels are bad, saying I am up and about and functioning, which is more than she can say for some of her friends who are also on chemo.
Just got invited to a braai on Monday late afternoon. Was about to turn it down cos have chemo early on Tuesday but then decided what the fak: so what if I don't have Chinese chicken and corn soup ready for when I do the chemo-recuperation. Sure I can manage without it. Else could buy it in advance I suppose. Ja, will do that (had planned to buy it late on Monday). Ja, I really am inflexible.
My sister is going to Cape Town next weekend to spend some time with my dad. Makes me tearful cos I would love to go. But not allowed to fly cos of the chemo. Must speak to The Tango Man about that. And about the wedding in Maseru.
Still eating too much but possibly less manically than before. Had leftover tsimmis (see below) at my sister today and once again, too much fruit, one of my big downfalls. Hope to go out for dinner again tonight.
: tzimmes (the word tzimmes - also spelled: tsimmes, tzimmis, or tsimmis - informally-speaking, means to make "a fuss about something", however in Jewish culinary terms it is a sweet mixture of specific foods and most often means a mixture of stewed carrots, prunes, raisons, and honey. It can also be a casserole of various fruits, vegetables and/or meats. The word "tzimmes" is from the Yiddish word "tsimes" which in turn is from the Old High German compound words "ze", "zuo", meaning "to", "for" + the Middle High German word "imbiz", meaning "light meal". In turn, the word "imbiz" is taken from the Old High German word "enbizzan", meaning "to eat", where "en" or "in" + "bīzan" or "bizzan" means "to bite"). The word "tzimmes" is also a Yiddishized play on the German words "zum" ("to", "to the", "to that", or "for") and "essen" ("eat") ("zum essen" as a phrase means "for dinner").


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Q: Generate full pdf report based on the search term used for a simple search I have a 'simple' search in my Django application that produces a list of all hits from the database, matching the search term. I want the user to be able to click a button which will generate a pdf report containing all the information from the hits that are listed in the simple search. Therefore, I was wondering if it's possible to 'store' the queryset that is generated by the search and pass it on to the function that is linked to the button 'Generate PDF report'.
The current search.html template:
{% extends 'base.html' %}
{% block body %}

{% if enzyme_list %}

Search Results (matching enzyme terms):

        {% for enzyme in enzyme_list %}

{{ enzyme.barcode }}, {{ enzyme.enzyme_name }}

        {% endfor %}

        Generate PDF report (WORK IN PROGRESS)

{% else %}

No enzyme(s) found matching the specified search term.

{% endif %}

{% endblock %}

the views.py (both relevant views shown)
# The view that is used to generate the initial simplified list (template shown above)
class EnzymeList(generic.ListView):
    context_object_name = 'enzyme_list'
    template_name = 'gts/search.html'

    def get_queryset(self):
        query = self.request.GET.get("q")
        #queryset_list = Enzymes.objects.filter(barcode='Tt_86')
        queryset_list = Enzymes.objects.filter(Q(barcode__icontains=query) |
        Q(enzyme_name__icontains=query) | Q(ec_number__icontains=query) | Q(enzyme_activity__icontains=query) |
        Q(organism__icontains=query) | Q(genbank_number__icontains=query) | Q(uniprot_accession__icontains=query) |
        Q(description_of_activity__icontains=query) | Q(experiment_details__icontains=query)
        )
        return queryset_list

# The view that is linked to the PDF generation (just the 'framework' for now).
def ReportView(request):
    # Create the HttpResponse object with the appropriate PDF headers.
    response = HttpResponse(content_type='application/pdf')
    response['Content-Disposition'] = 'attachment; filename="somefilename.pdf"'

    # Create the PDF object, using the response object as its "file."
    p = canvas.Canvas(response)

    # Draw things on the PDF. Here's where the PDF generation happens.
    # See the ReportLab documentation for the full list of functionality.
    p.drawString(100, 100, "Hello world.")

    # Close the PDF object cleanly, and we're done.
    p.showPage()
    p.save()
    return response

The urls.py that matches the url to the function
app_name = 'gts'
urlpatterns = [
    url(r'^get_result/$', views.EnzymeList.as_view(), name='enzyme_list'),
    url(r'^pdf_report/$', views.ReportView, name='pdf_report'),
]

I expected that I would be able to do something like  combined with a new function head def ReportView(request, data): in the template but this complains about missing the reverse match.
-- Potential fix --
I found a way to get it working but I am rather certain that this is not correct 'Django', I have just added the query to the return. Thereby, I can send it back to the pdf generation. The 'crappy' solution is presented below:
views.py
class EnzymeList(generic.ListView):
    context_object_name = 'enzyme_list'
    template_name = 'gts/search.html'

    def get_queryset(self):
        query = self.request.GET.get("q")
        #queryset_list = Enzymes.objects.filter(barcode='Tt_86')
        queryset_list = Enzymes.objects.filter(Q(barcode__icontains=query) |
        Q(enzyme_name__icontains=query) | Q(ec_number__icontains=query) | Q(enzyme_activity__icontains=query) |
        Q(organism__icontains=query) | Q(genbank_number__icontains=query) | Q(uniprot_accession__icontains=query) |
        Q(description_of_activity__icontains=query) | Q(experiment_details__icontains=query)
        )
        return (query, queryset_list)

search.html
{% extends 'base.html' %}
{% block body %}

{% if enzyme_list %}

Search Results (matching enzyme term: "{{ enzyme_list.0 }}"):

        {% for enzyme in enzyme_list.1 %}

{{ enzyme.barcode }}, {{ enzyme.enzyme_name }}

        {% endfor %}

        Generate PDF report (WORK IN PROGRESS)

{% else %}

No enzyme(s) found matching the specified search term: "{{ enzyme_list.0 }}".

{% endif %}

{% endblock %

}
-- TL:DR --
The question then specifically is how the search term should be handed to the ReportView function, assuming that my 'fix' is not Django-esque.

A: Why don't you move the query to a different function and call it anytime you need it.
def enzyme_search(query):
    return Enzymes.objects.filter(Q(barcode__icontains=query) |
        Q(enzyme_name__icontains=query) | Q(ec_number__icontains=query) | Q(enzyme_activity__icontains=query) |
        Q(organism__icontains=query) | Q(genbank_number__icontains=query) | Q(uniprot_accession__icontains=query) |
        Q(description_of_activity__icontains=query) | Q(experiment_details__icontains=query)
    )

Then in EnzymeList class,
...
def get_queryset(self):
    query = self.request.GET.get("q")
    return enzyme_search(query)

def get_context_data(self):
    context = super(EnzymeList, self).get_context_data(**kwargs)
    context['query'] = self.request.GET.get("q")
    return context
...

And in ReportView
...
query = self.request.GET.get("q")
enzyme_list = enzyme_search(query)
...

Then in your anchor tag have

This should help you transfer the query across to the ReportView.


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Thanksgiving 101
Nov 7, 2021 | Featured Articles
By Shirley If you are new to the USA, it might interest you to know some basic information about the Thanksgiving holiday. Thanksgiving is celebrated on the fourth Thursday of November, with a special meal shared by family and friends. How it started It is generally...
Cookbook Creator Extraordinaire In appreciation of Ega
By Robyn With the approach of Thanksgiving, we think of feasts, families, and friendships. Not just traditional American feasts, like turkey and pumpkin pie, but all the wonderful foods our International Neighbors have brought us. Ega Dioni Putri, from Indonesia,...
The Other Holiday In November – How a Newcomer Stumbled Over It
By Marja It was a bleak, gray November day in Germany many years ago. I had started my postgraduate studies at a German university a few weeks before in October when the winter term had begun. I was standing at a bus stop close to my home and was waiting for a bus...
International Neighbors Art Fair: Giving thanks by giving a donation!
By Martha B. Cultural Encounters Organizers International Neighbors held our first-ever Art Fair in October and it was wildly successful!! The event, open to all IN members, was organized by the Cultural Encounters group. According to the group coordinator, Maja R,...
Living in Ann Arbor: Tipping
By Dale & Shirley "Living in Ann Arbor – A Guidebook for International Families" is, as the name suggests, a guidebook prepared by International Neighbors in the hope that it would be helpful to visitors from all parts of the world during their stay here. It was...
Halloween's Cousins
By Marja Rituals of Death in the Era of Hidden Death Western cultures tend to view death as a feared enemy that can be defeated by modern medicine and fancy high-tech machines. The 20th century banished mortality from social life and converted it to a taboo. Death no...
Origin of Halloween in the United States
Oct 8, 2021 | Events, Featured Articles
By Phyllis Similar to Finland, Halloween in America evolved from Samhain, a celebration marking the end of summer and the harvest. The celebration took place on the evening of October 31, which was New Year's Eve to the Celts. It was believed the boundaries between...
By Marcy With the changing colors of the autumn season, we look forward to one of America's favorite holidays, Halloween. Celebrated on October 31, Halloween gives our children a chance to pretend they are someone else when they put on a costume and mask to assume a...
Origin of Día de los Muertos
By Martha V. Dia de los Muertos is a Mexican celebration commemorated on November 1st. and 2nd. The first day is for dead children and the second for dead adults. Día de los Muertos has its origin in pre-Hispanic times (before the European colonization). At that time,...
A Perfect Michigan Apple Crisp
Fall is upon us and that means it is apple season. Michigan is a big producer of apples. You will find many different varieties of apples in the stores: Braeburn (great for snacking or baking), McIntosh (a little tart), Cortland (similar to McIntosh but a little...


text:
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Nestled near historic downtown Walla Walla only one block from Whitman College, Wine Country Inn offers a unique overnight experience featuring a vintage home from the 30's. Your Innkeepers, Rick and Mary Moss, are longtime residents of this beautiful area. Enjoy a luxurious stay in one of the period decorated bedrooms. The breakfasts are generous and made fresh each morning. The menu includes Baked Eggs, Eggs Benedict, German pancakes, omelets, breakfast meats, seasonal fruit, muffins, as well as other selections and beverages.


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Researchers are required to secure permission to publish and to note copyright permission and credit in print. Proper citation formats are available. Use of records may be subject to the charges outlined in our Rights and Royalty Fee Schedule. Researchers are respectfully requested to deposit copies of their work with the Archives when significant use has been made of its primary resources.


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"Caminante, no hay camino:" a book
Traveler, There Is No Road: Theatre, the Spanish Civil War, and the Decolonial Imagination in the Americas by Lisa Jackson-Schebetta (Iowa: University of Iowa Press, 2017).
"Traveler, There Is No Road offers a compelling and complex vision of the decolonial imagination in the United States from 1931 to 1943 and beyond. By examining the ways in which the war of interpretation that accompanied the Spanish Civil War (1936–1939) circulated through Spanish and English language theatre and performance in the United States, Lisa Jackson-Schebetta demonstrates that these works offered alternative histories that challenged the racial, gender, and national orthodoxies of modernity and coloniality. Jackson-Schebetta shows how performance in the US used histories of American empires, Islamic legacies, and African and Atlantic trades to fight against not only fascism and imperialism in the 1930s and 1940s, but modernity and coloniality itself.
"This book offers a unique perspective on 1930s theatre and performance, encompassing the theatrical work of the Cuban, Puerto Rican, and Spanish diasporas in the United States, as well as the better-known Anglophone communities. Jackson-Schebetta situates well-known figures, such as Langston Hughes and Clifford Odets, alongside lesser-known ones, such as Erasmo Vando, Franca de Armiño, and Manuel Aparicio. The milicianas, female soldiers of the Spanish Republic, stride on stage alongside the male fighters of the Lincoln Brigade. They and many others used the multiple visions of Spain forged during the civil war to foment decolonial practices across the pasts, presents, and futures of the Americas. Traveler conclusively demonstrates that theatre and performance scholars must position US performances within the Americas writ broadly, and in doing so they must recognize the centrality of the hemisphere's longest-lived colonial power, Spain."
Posted in BibliographyTagged García Lorca, Lorca
Manifeste Cannibale Dada


We believe in taking the well to the thirsty rather than call a thirsty to the well.
Unlike other education brands who only caters to urban locations, ITRC does not differentiate between urban and rural entrepreneurs. In fact most of ITRC centers are located in rural parts. We don't just take our business as profit earning tool, on the contrary ITRC aims at spreading the knowledge and develop skills amongst the youth to make them employable irrespective of their caste, creed or location.
The ever expanding education network of ITRC plans to reach the remotest corner targeting the rural areas for educating the under privileged children's and to provide then affordable high quality education using its franchising education network.


Just before our Nicaragua Retreat back in April, Rebekah got in touch with an offer to send us a set of her Inner Wisdom Cards. The moment I opened the small beautiful tin box with these lovely cards, I knew they would not only inspire me, but also SwellWomen guests to tap into their inner wisdom and become an integrated part of our retreats . So of course, we wanted to know more about this woman and the inspiration these magical cards. After a little research, we discovered that Rebekah is a Kripalu yoga and meditation teacher. She is also a writer, designer and mom. She loves to meditate and feels so grateful to have the opportunity to inspire others to do the same. Swell Readers….let me introduce you to Rebekah from Inner Wisdom Products who is this month's SwellWomen Spotlight…..
Q: Tell us about what motivated you to start your business.
I was inspired to start Inner Wisdom Products after recognizing the potential for my first product, Inner Wisdom Cards, to be successful in the marketplace.
Q: That's great, so tell us about your Inner Wisdom Products.
I design meditation aids to help people tap into their inner wisdom, be their best, and thrive. Currently, I am selling three versions of Inner Wisdom Cards. Other products are in the works, and I intend to release a fun & interactive card deck in time for the holidays. More products will come in 2016.
Q: That's fabulous news! What advice do you have for women who want to start their own business?
Research research research. Be passionate about your business, because it's way too much work to put into something that you're only doing for the money. Starting a business is not like taking a job. It's on your mind 24 seven. You need to really love what you do to make this kind of lifestyle sustainable.
I would advise anyone to plan for a very slow start. We typically hear these overnight wonder success stories from the tech world. First, I don't believe anything is truly an overnight wonder. Second, some products or fields of work are simply not suited to "overnight success". So take your time, be patient with yourself and your business. Find people who will support you through this, whether it's family, friends, or a professional group of entrepreneurs.
Q: That's really good advice Rebekah! What message would you give to inspire SwellWomen?
Trust yourself. Take care of yourself. Express yourself kindly and compassionately. Have FUN!
Q: Here at SwellWomen we have a new tag line ~ HAVE MORE FUN! A quote from Arlene, one of our hilarious SwellWomen Alumni, during our Nica trip. So to wrap things up Rebekah, what are 3 things that give you bliss?
Meditation, yoga, spending time in nature, writing, creating new things, being with my family …..
That's more than three things. What can I say? I love my life!
And we love what you are doing!! Thank you, Rebekah, for your inspiring words and taking the time out for this interview We wish you all the success in your business!!!
For more about Rebekah and her Inner Wisdom Products, check her out on her social media platforms and Bliss & Wisdom Blog.


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You are here: Home / 2021 / Valerie Bertinelli Appears On TODAY, Addresses Eddie Van Halen's Passing
Valerie Bertinelli Appears On TODAY, Addresses Eddie Van Halen's Passing
January 4, 2021 —by Eric Senich Leave a Comment
Valerie Bertinelli appeared on the TODAY show and talked about how she and her son Wolfgang have been doing since Eddie Van Halen's passing.
"We're doing OK," she said. "We spent the holidays together. I'll see [Wolfgang] later today. We've been spending a lot of time together."
Bertinelli become emotional when a photo of her with Wolfgang and Eddie together was displayed on the screen.
"It's hard," said Bertinelli. "I've gone to text to text him a few dozen times. I was like, 'Oh, I can't text him right now.'"
Bertinelli also took a moment to thank host Carson Daly for an interview he did with Wolfgang in the weeks after his father's passing.
"It really touched my heart. And you handled him and you were so good to him, and I just want to, as a mom, thank you so much," she said.
At the time, Wolfgang opened up to Daly about his personal grief since losing his father, saying some days are better than others.
"It doesn't seem like the pain is ever really gonna go away," said Wolfgang. "You just kinda figure out how to carry it a bit better."
You can watch Bertinelli's interview with on TODAY at their website HERE.
Filed Under: 2021, Eddie Van Halen, Van Halen, Wolfgang Van Halen
David Lee Roth's Painting To Be Auctioned For MusiCares Charity Relief
chargerhemi Why ruin the album with those 3 turds ?
Doc Hammer Are you sure you aren't certified 5150? Lol
Wolfgang Van Halen and Matt Bruck on the future of EVH Gear · 21 minutes ago
Cheesebooger I bought a 5150 and had to send it back. Got another one. Am not impressed. Maybe its just my luck?
Doc Hammer Go for it, rooting for you!
NinjaChiquiritaOG Tell that to Joe Dirt!!