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Those Were the Days: my Interview with President Obama in 2011
Obama y Sonia Sotomayor
President Obama's Answers And Positions At Hispanic Roundtable Set Stage For 2012 Campaign (VIDEO)
1 President Obama's Answers And Positions At Hispanic Roundtable Set Stage For 2012 Campaign (VIDEO)
1.1 Gabriel Lerner
In his most important appearance for Latino media this year, the President may have unveiled the new version of himself: "El Obama 3.0", a far cry from the predecessor: border-enforcer, consensus-seeker 'Obama USA 2.0'.
The new version is as follows: President Obama asserted this week he supports immigration reform "for those persons who are here, we have to make sure that we provide a pathway to earning a legal status in this country…" even if "they may have to pay a fine, learn English, take other steps."
He considers it "to be a top priority" for undocumented immigrants to "get out of the shadows." He is strongly in favor of the DREAM Act, "which would allow young people who have grown up here as Americans and did not break laws themselves but rather were brought here by their parents, they should be studying, serving our military, contributing to our society, starting businesses."
Obama sees education as our major challenge, where "the Latino community obviously is deeply concerned about education" and about "putting teachers back to work." Giving tax breaks to 250,000 Latino small businesses will help them "hire a lot of people."
The President gave such a strong signal that "we are open to a new relationship with Cuba if the Cuban government starts taking the proper steps to open up its own country" and "following through on releasing political prisoners", that he prompted a quick (negative) reaction by no other than Fidel Castro.
Finally, he expressed his certainty that "within my lifetime we will have a Latino candidate for President who is very competitive and may win".
His statements came Wednesday, when the President, who is running for reelection in November, 2012, answered questions fielded from this reporter, for HuffPost LatinoVoices and AOL Latino, together with representatives of other Hispanic online media.
For Professor Jaime Regalado, director of the Edmund G. "Pat" Brown Institute of Public Affairs, there was a dire need for the change in focus: Obama, he asserts, lost most of the coalition that elevated him to victory and included the Latino vote.
He "was naive about how hard would be to keep his base", says Regalado. Even if we are living in special circumstances of high recession and a "confrontational political landscape" where "the litmus test for right wing republicans is to say no to everything this Administration does."
The question is: Will these positions that made Obama popular with Latinos during the 2007-2008 campaign be enough to regain their trust?
"He believed it will a lot easier to keep the Latino vote," says Regalado. "Now, many Hispanic voters are skeptical, even bitter."
These people "don't have the fervor they had in 2008."
To be sure, the President expressed on Wednesday some novel interpretations. To explain why deportation numbers under his Administration are as large in 3 years as Bush's in 8 years (in excess of one million), he answered:
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"The statistics are actually a little deceptive because what we've been doing is with the stronger border enforcement we've been apprehending folks at the borders and sending them back. That is counted as a deportation, even though they may have only been held for a day or 48 hours, sent back — that's counted as a deportation."
Regardless of this claim's accuracy it shows the President's willingness to create some distance from 'Obama USA 2.0', the one of concessions to the right, to border enforcers, tea partyists and deportationists.
Instead, his credo is based on the 'Obama 1.0', that of the first campaign, the one which energized and received the support of 67% of Latino voters, as part of a Dream Team coalition where Prof. Regalado indicates were also "the youth, African Americans, organized labor, many women, environmentalist, and Jews."
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It is a coalition that until this new charm offensive began seemed doomed, buried.
To recoup Hispanics and revive the coalition, Obama has to climb a steep mountain.
"Latinos are asking themselves, how do I know there's change when my circumstances and my community stayed the same or became worse. They feel a difference between the rhetoric and their reality," in spite of the extraordinarily difficulties the President is facing, says Regalado.
At Wednesday's roundtable, and even as his demeanor was quiet and concerned, Obama pulled all the strings that endeared him in the past with a community fascinated with the man who — as they always remember — promised immigration reform in his first year of office.
Is this 'El Obama 3.0' a key to victory next November?
According to Prof. Regalado, "Obama needs the Latino vote to survive reelection. We expect a razor thin margin of victory, so if he holds the 67% of Latinos, and that percentage is not diluted by the numbers of those that won't go to the polls, chances are he will be reelected."
He tries hard. When an AOL user from New York City wondered about the slow progress of the DREAM Act, he grew frustrated:
"I think there's been a great disservice done to the cause of getting the DREAM Act passed and getting comprehensive immigration passed by perpetrating the notion that somehow, by myself, I can go and do these things. It's just not true."
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I don't know if the President was exasperated because of what he considers people's misunderstanding or because of the stiff opposition in Congress. But he is right about this: a considerable number of those who submitted their questions online actually expect the President to solve their problems.
And so they asked why he didn't pass immigration reform, or the DREAM Act, or expedited the federal investigation of Arizona's Sheriff Joe Arpaio, or repealed the Defense of Marriage Act, or increased payments of Social Security.
Maybe it is because they perceived him, truly, as one of us. As if he were the first Latino President.
WATCH THE ROUNDTABLE INTERVIEW:
Gabriel Lerner
Editorial Director, HuffPost Voces (huffpostvoces.com)
Founder and co-editor of Latino Los Angeles. Editor Emeritus of La Opinion, former Editor-in-Chief. Born in Buenos Aires, Argentina, is a journalist, columnist, blogger, poet, novelist, and short story writer. Was the editorial director of Huffington Post Voces. Editor-in-chief of the weekly Tiempo in Israel. Is the father of three grown children and lives with Celia and with Rosie, Almendra and Yinyit in Los Angeles.
https://latinolosangeles.com/author/gabrielerner
The Jews of Quba, Azerbaijan
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Free All Children and Parents Together!


Our mission is to support individuals, groups and communities across Derbyshire, with a particular emphasis on rural issues. We are the only organisation that have the knowledge and experience to deal with the rural agenda and we need your support to help us support you.
By following, liking and sharing our social media posts you will help spread the important messages to the rural communities of Derbyshire.


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Opinion: Commitment to inclusion is key to Cincinnati's future
Embracing equity and inclusion is not just about doing what's right. It's imperative to the future success of the Cincinnati region.
Opinion: Commitment to inclusion is key to Cincinnati's future Embracing equity and inclusion is not just about doing what's right. It's imperative to the future success of the Cincinnati region. Check out this story on cincinnati.com: https://www.cincinnati.com/story/opinion/2019/06/19/opinion-commitment-inclusion-key-cincinnatis-future/1481859001/
Julie Calvert, Opinion contributor Published 10:50 a.m. ET June 19, 2019
2017: Thousands attend the Cincinnati Pride Parade Saturday, June 24, 2017. (Photo: The Enquirer/Shae Combs)
Embracing equity and inclusion, during Cincinnati Pride and beyond, is not just about doing what's right. It's imperative to the future success of the Cincinnati region.
At the Cincinnati USA Convention & Visitors Bureau, our goal is to position Cincinnati as a destination of choice: one that is open and welcoming to people of various backgrounds and ethnicities. Over the past few weeks, much of the Cincinnati region has been draped in rainbow decor in support of Cincinnati Pride and the LGBTQ community. While these public displays of support and celebrations are important, purposeful conversations and future-focused actions are what will make a true difference in our community.
2016: Employees of Jack Casino were one of more than a hundred groups to participate in the annual Cincinnati Pride Parade Saturday. (Photo: Cara Owsley, The Enquirer/Cara Owsley)
Earlier this year, the Cincinnati USA CVB announced an initiative to broaden efforts centered around diversity and inclusion. This renewed focus, as part of an intentional growth strategy for the CVB and surrounding region, is a key step to further positioning Cincinnati as a welcoming destination. Authentic community-wide commitment to inclusion leads to enhanced quality of life and sustained growth for our local economy.
Over the next two decades, studies show that the majority of new U.S. travelers will be people of color and varying nationalities. Trends also point toward strong growth and opportunity in the LGBTQ market. According to a report by the United Nations World Tourism Organization, it is estimated that the LGBTQ community represents more than $65 billion in tourism spending. The future is upon us, and the time is now for Cincinnati to prepare to welcome and engage every visitor.
The Cincinnati USA CVB will host its inaugural "Lunch, Learn & Vibe" speaker series on June 20 and 21, in partnership with Cincinnati Pride. Local and national panelists will come together to discuss the power and influence of the LGBTQ community as well as Cincinnati's readiness to welcome LGBTQ visitors. The event will be 11 a.m. to 1 p.m. at Union Hall, 1311 Vine St. in Over-the-Rhine, and is free and open to the public (lunch is $10).
Cincinnati Bell Pride month Post-It mural in the windows of Atrium 2 in Downtown Cincinnati. June 13, 2019. (Photo: Provided)
The conversation won't end there. The actions will follow. Guided by insights from tourism industry experts, the LGBTQ community and allies in our region, the Cincinnati USA CVB will move forward with focus groups and surveys, leveraging the data to learn what attracts the LGBTQ traveler, professional or business owner to a destination.
Celebrations and conversations around diversity and inclusion are not meant for just one week or one month. They're essential to the well-being of our residents, our visitors and our community. Join us. Our destination's future depends on it.
Julie Calvert is president and CEO of the Cincinnati USA Convention & Visitors Bureau.
Julie Calvert, president and CEO of the Cincinnati USA Convention & Visitors Bureau (Photo: Provided)
Read or Share this story: https://www.cincinnati.com/story/opinion/2019/06/19/opinion-commitment-inclusion-key-cincinnatis-future/1481859001/
Opinion: Miami University must reverse unjust decision to terminate professors
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Opinion: The Fed is an engaged, committed partner
Opinion: United Way is focused on results and raising every dollar possible
Opinion: The truth behind the lies about Medicare for all
Opinion: Infrastructure drives our economy

redpajama_set_name: RedPajamaCommonCrawl


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City Centre Ward
17 Regent Terrace Including Railings and Boundary Walls
A Category A Listed Building in Edinburgh, Edinburgh
OS Grid: NT266741
Mapcode National: GBR 8SD.3T
Mapcode Global: WH6SM.5LQ7
Entry Name: 17 Regent Terrace Including Railings and Boundary Walls
Listing Date: 16 December 1965
County: Edinburgh
Town: Edinburgh
Electoral Ward: City Centre
Traditional County: Midlothian
William Playfair, designed 1825, completed by 1830. Long terrace of 34 classical 3-bay townhouses; originally 2-storey, attic and basement elevations (many have additional later 3rd storeys; 17 Regent Terrace retains its original 2-storey and attic elevation) punctuated by 2 18-bay, 3-storey pavilions with 3-bay advanced sections to each end (Nos 11-16 and 23-28) and with 12-bay, 3-storey section to the western end (Nos 1-4); terrace stepped down at intervals to follow slope of road. Droved ashlar to basement; polished ashlar to upper floors; predominantly coursed squared rubble with dressed margins to rear elevation. To principal elevation: base course; dividing band between basement and ground floor; dividing band and cornice between ground and 1st floors; to 1st floor, continuous cast-iron trellis balcony with Greek key border; band course above 1st floor windows; eaves cornice; blocking course. Doorpiece of fluted attached Greek Doric columns. Regular fenestration to principal elevation; architraved windows to ground and 1st floors; panelled aprons to ground floor windows; predominantly regular fenestration to rear elevation.
SE (PRINCIPAL) ELEVATION: 2-storey, attic and basement elevation. To basement, to centre bay, timber panelled door with 3-light fanlight in segmentally-headed opening; window to left and right bays. To ground floor, to right bay, steps and platt overarching basement recess leading to 2-leaf timber-panelled and glazed door with letterbox fanlight. 2 canted dormer windows to attic floor.
NW (REAR) ELEVATION: 2-bay elevation. Eaves course.
GLAZING etc: predominantly plate glass to front elevation; predominantly 4-pane glazing to rear elevation; 12-pane glazing to basement to front and to 2nd floor (right bay) to rear elevation; glazing predominantly in timber sash and case windows. M-roof with central valley and mansard profile to front; graded grey slate; stone skews and skewputts. To E, to mutual ridge stack (ashlar to front, rendered to rear) preceded by individual octagonal flues to front. To front, cast-iron down-pipe with ornamental hopper.
RAILINGS AND BOUNDARY WALLS: to front, edging basement recess and platt, stone coping surmounted by cast-iron railings with dog bars, spear-head finials and distinctive circled border. To rear, forming boundary of garden, random rubble walls with predominantly flat coping.
Part of the Calton A-Group.
17 Regent Terrace was first occupied in 1830 by Alexander Russell, a tea, wine and spirit merchant.
Regent Terrace forms part of the showpiece of Playfair's Eastern New Town (or Calton) scheme, and as such is an important example of the work of one of Scotland's leading early 19th century architects. Playfair was one of the major driving forces of the Greek Revival in Edinburgh at this time, and his public commissions such as the National Monument, the Royal Institution and the National Gallery (see separate listings) gave strength to Edinburgh's reputation as the Athens of the North. The Calton Scheme was one of his few domestic commissions, and the variety of designs, different for each street, demonstrates Playfair's expertise with the Grecian style and his characteristic punctilious attention to detail. The railings and balconies are important as their design features distinctive elements which Playfair repeated in large areas of the Calton scheme.
The origins of the Eastern New Town, which was to occupy the east end of Calton Hill and lands to the north of it on the ground between Easter Road and Leith Walk, lie in a 'joint plan for building' which three principal feuars (Heriot's Hospital, Trinity Hospital and Mr Allan of Hillside) entered into in 1811. In 1812 a competition was advertised for plans for laying out the grounds in question. Thirty-two plans were received, displayed and reported on by a variety of people, including eight architects. Eventually, it was decided that none of the plans was suitable. However, it was a more general report by William Stark (who died shortly after submitting it) which caught the attention of the Commissioners and formed the basis of the final scheme. Stark's central argument stressed the importance of planning around the natural contours and features of the land rather than imposing formal, symmetrical street plans upon it. After several years of little or no progress, in 1818 the Commissioners finally selected William Henry Playfair, Stark's former pupil, to plan a scheme following his master's Picturesque ideals.
The resulting scheme, presented to the Commissioners in 1819, preserved the view of and from Calton Hill by the creation of a limited triangular development of the three single-sided terraces (to make the most of the spectacular views), Royal, Regent and Carlton, on the hill itself. These looked over a huge radial street pattern, centred on the gardens of Hillside Crescent, on the land to the north. The feuing of these lower lands started well, with Elm Row, Leopold Place, Windsor Street and the west side of Hillside Crescent being built fairly swiftly. Regent Terrace was feued in 1824 and building began the next year. In 1831, nearly all the houses were complete, and by 1833, all were inhabited except No 14. However, demand for the feus in other street of the scheme faltered severely, due to the growing popularity of new properties being built to the west of the New Town. This had a particularly bad effect on Royal Terrace, where construction stopped for 20 years, leaving 2 large gaps in the Terrace and a further 3 unbuilt feus to the west end. The fate of the whole Calton scheme was sealed in 1838, when it was decided that feuars should pay poor-rates to both Edinburgh and Leith. This virtually halted development for the next thirty years. The result of all these problems was that very little of Playfair's original scheme was ever built. When building resumed in the 1880s, some of Playfair's original street lines were adhered to, as was the case with Hillside Crescent, and in others such as Brunton Place, Brunswick Street, Hillside Street (originally to be a longer street called Hopeton Street), and Wellington Street (also curtailed). However, due to piecemeal residential, industrial and transport developments immediately to the north, it would have been impossible to further follow Playfair's original layout, even if this had been considered desirable.
Herefordshire (Pevsner Architectural Guides: Buildings of England)
Yorkshire: York and the East Riding (Pevsner Architectural Guides: Buildings of England)
Period Property Manual (New Ed)
Devon (Pevsner Architectural Guides: Buildings of England)
A Buying and Owning a Listed Building: A Brief Guide
A 1 Regent Terrace Including Railings and Boundary Walls
A 18 Regent Terrace Including Railings and Boundary Walls
A 16 Regent Terrace, Including Railings and Boundary Walls


This bag is the perfect eco accessory. Different colors are used in alternating rows to give a subtle colorful texture to the stitches. All colors are carried the whole way up the bag, so there are no ends to weave in or knots in the lace portion.
The base of the bag is worked first in a Woven Stitch pattern in one color. Stitches are then picked up along each side and the bag is worked in the round in a charted Chevron Lace pattern, changing colors each round. The handles are built into the bag by creating giant, lopsided 'buttonholes' in the top band.
I absolutely love this bag. I amd making my third right now. It goes so quickly and is so simple I think I'll always have one on my needles. The bag expands beyond belief. While clothes shopping for my daughter the cashier simply did not believe we could get our entire purchase in the bag...but we did. Three sweaters, four pair of pants, five t-shirts and a nightshirt. I just used one variegated yarn and it turned out beautiful!


Do you ever see pictures of a wedding and automatically wish you had been there? That's exactly the way I felt when I got this fun outdoor, League City wedding in my inbox. Held on the beautiful grounds of Butler's Courtyard, the bride and groom look straight out of a magazine with their spot-on fashion choices. The bride's lace, cap-sleeve dress is the perfect choice for the early fall, outdoor wedding ceremony. And the groom's trendy blue suit strikes the perfect balance between formal and casual. While the fashion and decor are gorgeous, what really makes this wedding stand out is that everyone in attendance looks like they having a blast! The giggly bridesmaids, the sweet wedding ceremony, and the rocking reception all add up to one fantastic celebration! The husband and wife duo that comprises The Ramseys Photography team was there to capture every fun-filled moment. Hop on over to the gallery to view even more great images of fun and laughter.
From The Ramseys Photography...Travis and Meredith are the most hilarious couple and their joy is contagious. Looking through their wedding pictures, you can tell how comfortable and happy everyone was ALL day. From fireball shots in the morning, to the father of the bride dancing like a lunatic, to the streamer exit, their wedding was a non-stop celebration of their love with their friends and family.


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Fezziwig's Sir Roger de Coverley Dance How To
Posted on December 24, 2021 December 27, 2021 by Holly Collins
Christmas and dancing go hand in hand. A traditional Christmas dance Charles Dickens wrote about in A Christmas Carol was Sr Roger De Coverley country dance. It is no wonder he wrote about Fezziwig frolicking to Sir Roger de Coverley at his Christmas ball.
History of Sir Roger de Coverley
The Dance Sir Roger de Coverley was first mentioned in John Playford's manual "The Dancing Master" in 1685. This dance is thought to portray the antics of a fox being hunted. Some say the dance was named after the grandfather of Sir Roger de Coverley of Worcestershire England. "The first of our society is a gentleman of Worcestershire, of ancient descent, a baronet, his name is Sir Roger de Coverley. His great-grandfather was inventor of that famous country-dance which is called after him." (The Spectator of March 2, 1711). Sir Roger de Coverley was a model of Christmas benevolence and charity and by association this dance became a typical Christmas dance.
Featured in Books and movies
Both books and movies featured the Dance Sir Roger de Coverley. It was mentioned in popular books like a Christmas Carol, Silas Marner by George Eliot, This Thing of Darkness by Harry Thompson and The Rescuers by Margery Sharp. Movies like 1939 film version of Wuthering Heights, and in the same year it was danced by Scarlett O'Hara at the Atlanta Bazaar in Gone with the Wind. Last, Sir Roger de Coverley was featured at Fezziwig's in the 1951 film Scrooge,
The many names of this Christmas Dance
This lively country dance was a favorite to end a ball with. Because it was such an easy dance the guests would leave in good spirits having danced this lively ditty. In Scottish traditions it was called the Haymakers, in England it was referred to as the Finishing Dance, and in America it was re-named the Virginia Reel.
How to Dance Sir Roger De Coverley
Longways sets of couples as many as will, couples facing one another with ladies on one side and gentlemen facing them. As most of the dance occurs between the lines, the lines should be far enough apart for this to happen comfortably.
LA L L LB
GAGGGB
The first couple, i.e., the first Lady (at A) and last Gentleman (at B), advance to Center and interact* with each other (in one of the ways listed below), then retreat to home places.
LA L L L
GGG GB
The second couple, i.e., the first Gentleman (at A) and last Lady (at B), advance to C and interact *with each other in the same way as the first couple, then retreat to home places.
L L L LB
GAGGG
Possible Interactions*
Advance, honor partners (bow & curtsey), retreat to place
Advance, turn with right hands, retreat to place
Advance, turn with left hands, retreat to place
Advance, turn with both hands, retreat to place
Advance, dos-à-dos, retreat to place
Next, the head couple at A pass each other at C and weave through the set as below, passing each other again at D, E, etc.
GA G G G
Then, the head couple promenades up the center of the set and casts off around the set, the head Follow pealing off and the head Lead peeling off like a banana. All the Follows follow the head Follow, and all the Leads follow the Head Lead.
On reaching the bottom the head couple takes hands and raise them to form an arch, under which the rest of the lines pass through. In the end, the head couple ends up as the last couple, the second couple ends up as heads, and the last couple ends up as second to last.
You may repeat the set until all couples have had an opportunity to be the lead couple or until the music ends.
Music Choices
"Sir Roger de Coverley" or a lively Jig.
A special thanks to Craig Tomazin for being a special Mr. Fezziwig opposite my Mrs. Fezziwig. I hope to live up to the being the ideal Fezziwig couple full of Christmas joy all year round. We certainly share the Fezziwig's joy of dancing.
We filmed the dancing at Adventures in Dance in Littleton Colorado. In the background of the instruction is the great hall of the Miramont Castle in Manitou Springs Colorado. This 1895 castle features 9 different architectural styles.
Holly Tomazin
Craig Tomazin
Jessica Virgo
Theresa Riege
Elise Sigley
Peggy Boben
Gary Roser
Jane Braithwaite
Certified Licentiate in
Ballroom, Latin, Smooth & Rhythm
with ISTD, DIVDA, FADS, & Arthur Murrary's
Winner of:
The Knot Hall of Fame best wedding dance instruction,
top 50 Dance Blogs
https://blog.imagesmusicales.be/sir-roger-de-coverley-a-christmas-dance/
http://streetswing.com/histmain/z3covrly.htm
https://en.wikipedia.org/wiki/Roger_de_Coverley
Library of Dance – Sir Roger De Coverley
https://www.miramontcastle.org/
This entry was posted in Historically Accurate princess Dances, How to. Bookmark the permalink.
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Home > > Cancellara Will Try To Make A New Hour Record
Published March 17, 2014 by isport
Cancellara Will Try To Make A New Hour Record
The Trek Factory Racing has confirmed that Fabian Cancellara will be trying to make the hour record this year and the probable months that he will be looking to break the record in is April, July or August. The general manager Luca Guercilena is quite confident that Fabian will be able to make the record this year.
In an interview with La Gazzetta dello Sport he said that he is looking forward to Fabian performing in the championships this season and also added that he should not only focus on the record but also on the other tournaments too. The preparations and everything is in full form and Fabian is coping with all this pretty well. He has had a good record in the last season and would look to continue from where he left. The general manager has high regards for him and went on to say that he is one of the best riders he has ever seen.
The current record of an hour mark stands at 49.7 kilometers and that is the one which Fabian will try to break. Apart from the record Fabian will also look to achieve two other feats of which Tour de France comes in the first position being the most prestigious of all the tournaments in cycling. The next would be just after Paris Roubaix.
The team and the manager has full confidence in him and the venue for the record attempt has also been chosen. Anaida in Portugal is one of the places and the other is Aguascalientes, Mexico. Aguascalientes has already hosted the second round of the World Cup and it is considered to be lucky by many riders as it is well known to witness many records being created. During the second round in the World Cup many riders managed to break multiple records.
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I like to watch certain films again and again no matter how many times I have seen them. My list of honey-please-back-away-from-the-remote movies includes "Gladiator," "Saving Private Ryan," "The Outlaw Josie Wales," and just about any 007 film.
Oh, and don't forget the Mad Max trilogy starring Mel Gibson. One of my favorite scenes in the third film features Max squaring off against a brutal, masked bodyguard named Blaster in Thunderdome, a caged orb in which the only rule is: "Two men enter … one man leaves." A fight to the death. Pass the popcorn.
Sometimes I think Christians favor the Thunderdome approach for determining proper interpretation of difficult Bible passages or theological issues. Let's pit Calvinists against Arminians, young earthers vs. old earthers. premillennialists vs. amillennialists. Toss them into Thunderdome. Two men enter … one man leaves.


Summary: Happy (cough, late) birthday, Caraina!
Summary: Living by the standards of what fifteen-year-old you thinks is cool is usually a terrible way to approach adult life.
He was beautiful and fragile; dazzling and pure. He twirled from the heavens but just like the snow, he would melt away the moment you touched him.
firmly fixed, balanced; regular and continuous.
a person's regular boyfriend or girlfriend.
Summary: Yakov and Yuri make a bet. Yuri has four weeks to teach a someone some very basic skating tricks. If he wins, he picks his routine. If he loses... well, that's not an option for Yuri. Too bad his student is you.
Prompt: How can I teach you how to skate? You can barely walk on your own without tripping over your own feet.
O serpent heart, hid with a flow'ring face!
Somehow, you totally screwed yourself (in under 140 characters).


text:
package com.jeppeman.highlite.test.table;

import com.jeppeman.highlite.SQLiteTable;

@SQLiteTable(database = TestDatabase.class)
public class TestTable12 extends TestTable11 {
}

redpajama_set_name: RedPajamaGithub


When are you both the salesman and the customer?
1. Who here as ever sold for a living?
Okay, okay - a few of you are with me. Let's see if we can get a few others.
2. Who here has ever convinced someone to go on a date with them?
And before you say that's cheating - it's absolutely not! Some of us must do A LOT of selling to make that happen.
3. Who here has ever had a job interview?
4. Who here was ever a child?
Ding! Ding! Ding! We have 100% of you accounted for. If you were a child you inevitably bargained for a toy, negotiated a bedtime, or sold a sleep over.
Each of us sells for a living - whether it's making a marketing pitch, facilitating a meeting, convincing someone to date us, asking someone for their overdue report, or begging (or is it bribing?) our kids to eat their broccoli. Selling is life.
And yet, we never talk about the hardest sale of all.
Will I ask this person out?
All these are opportunities for us to sell to ourselves and often, we sell ourselves the wrong products: defeat, complacency, and failure.
So, here's this week's question: What are you selling yourself? Take a serious look at the "products" you are buying from yourself. Are they like the ones listed above? If so, what if you started shopping from a different store - the store that sells things like empowerment, courage, success, and bravery?
What could your life be like? Sell (and buy) something different.
Sometimes the hardest person to sell to...is yourself. If you can win the sale there, you can win the sale anywhere.


I originally made this cake for my dad for fathers day and it was a huge hit with every one, as we had a big family meal with my parents and my grandparents and brothers to celebrate. I didnt know what to get my dad so i decided to make him this cake.
I made a strawberry and kiwi compote to go in it and drained off some of the liquid before it reduced to flavour the frosting and drizzle over the cake.
I added some strawberries and kiwi on top to decorate it.
It may of seemed like quite a feminine cake for fathers day being as its slightly pink but he always requested I make him one after I made one a few years ago and I never got around to it so it was a nice treat for him I hope.
It was a great opitunity to use some of the strawberries I had grown in my garden.
Whip the eggs and sugar until thick and pale approx 5 minutes.
fold in the flour gently and pour into two lined tins and bake for approx 30 minutes.
Peel and slice the kiwis and cut the tops off the strawberries.
Add into a pan with the sugar and 2 tbsp of water and stir over a medium heat until the fruit has broken down and there is lots of liquid from the fruit. Mash with a potato masher and strain some of the liquid off and keep to one side for later. Add the fruit back into the pan (making sure there is still some liquid and continue to reduce until thick then let cool).
To assemble cake whip 300ml double cream with a tub of mascapone and add 4 tbsp icing sugar and add some of the strained liquid to add flavour.
Add some jam to the sponge then add some cream and add the second layer of sponge.
Add the rest of the frosting and using a pallet knife spread around cake. Decorate with some of the fruit.
Looks gorgeous and yummy! Win, win! Thanks for sharing!


Distributed systems offer many benefits over centralized systems. One benefit is that of Scalability.
coordination between servers. Later versions of Hadoop are using ZooKeeper to provide high availability for the ResourceManager. In IBM's Big Insights, ZooKeeper can be used with Adaptive MapReduce.


Just when you thought LeBron and Lakers made a splash and shook up the sports world on Sunday, here come DeMarcus Cousins and the Warriors.
The Golden State Warriors have entered the NBA offseason by making a huge splash. The Warriors and all-star center DeMarcus Cousins have agreed to a 1 year deal worth about $5.3 million dollars. DeMarcus Cousins is currently rehabbing from a tough Achilles injury and he isn't expected to join the Warriors line up until the end of January 2019.
In 48 games last season with the Pelicans, Cousins averaged 25 points and 13 rebounds. With all the offseason moves the Los Angeles Lakers are making in the west, this will certainly spice things up a little bit. Follow @eldorado2452 on Twitter and Instagram for all your sports news.


text:
Manufactures and Liberal Arts Building at the 1894 Midwinter Fair
One of five main halls at the California Midwinter International Exposition in Golden Gate Park.
by Woody LaBounty
The site of the largest building at the California Midwinter International Exposition of 1894—indeed, the largest structure in the whole state at the time—is today mostly trees and open space on the east side of Golden Gate Park's Music Concourse. The Manufactures and Liberal Arts building housed the mercantile exhibits of the exposition, where everything from buggy whips to fur coats to billiard tables were on display.
Manufactures and Liberal Arts Building at California Midwinter International Exposition in Golden Gate Park. [8265 Manufacturer's and Liberal Arts Building], 1894 - Isaiah West Taber
Designed by Arthur Page Brown, the crème-colored temple to commercial goods was described in the Official History as "Moorish in style, with a strong suggestion of the California Mission architecture."1 A center dome, turquoise blue and surmounted with a golden cupola rose 130 feet above the main entry. Flying above the crenellated cornices were flags of the various nations that displayed their wares inside. Inside one of the corner towers was a set of chimes that rang out daily concerts. The 462' by 225' building had an annex that extended another sixty feet on the east, an elevated gallery encircling the main floor, and a colonnaded walkway across the front with Spanish tile on its walls. An enormous arched roof made of 14,000 square feet of glass allowed daylight to stream in, highlighting soup spoons, crystal vases, ladies fans, and other sundry imports from around the world.
Parade during "All Nations Day" at the California Midwinter International Exposition in Golden Gate Park. Manufactures and Liberal Arts Building in background. [8505 All Nations' Day], Jul 1, 1894 - Isaiah West Taber
Former San Francisco mayor Frank McCoppin managed the Department of Manufactures and Liberal Arts and had to wrangle the needs and temperaments of 300 different concessionaires—most, he admitted, unhappy with their space allotment and floor location. The San Francisco Examiner called McCoppin's duties "more complex than those of a chief magistrate of a nation."2
The view of the main hall, which was the size of a city block, is probably best imagined in contemporary terms as a massive modern tradeshow in a big city convention center. The official exhibits of Italy, France, Germany, and Russia occupied corners of the hall's main intersection, overseen by the statue of Athena as California, which later would top the James Lick Pioneer Monument in the Civic Center. Each country mostly recycled their exhibits from Chicago's 1893 Columbian Exposition: imposing gateways, columns, pedestals, cabinets, and tables all surrounded, covered, and stuffed with a mind-numbing array of export goods and broken up here and there with heroic statuary and stuffed bears.
View past Athena as California sculpture by Frank Happersberger, later part of Pioneer Monument, to France exhibit in Manufactures and Liberal Arts Building of California Midwinter International Exposition. [805 France Exhibit], 1894 - Isaiah West Taber
Britain, Sweden, Canada, Switzerland, Belgium, Japan, Siam, Austria-Hungary, Spain and Ceylon (today the Democratic Socialist Republic of Sri Lanka) had smaller official presentations in square footage, but managed to cram in as many samovars, decorative busts, jewelry, and wine presses as space would allow. Some of the foreign exhibits extended outside the Manufactures building to the Horticulture and/or Fine Arts buildings, or were contained entirely in their own special concession halls, such as the pagoda building run by a syndicate of local Chinese merchants. California, as the star of the exposition, was represented not only in the annex section of the Manufactures and Liberal Arts Building, but in all the other main halls and county buildings across the fair grounds, as were national and regional merchants and manufacturers from the rest of the United States. McCoppin wrote "To enumerate the great variety of exhibits made by American producers, even in the one Department of Manufactures and Liberal Arts, would be to publish a list of nearly everything that man wears, works with, or looks at for his pleasure."3
View down to the Italy exhibit in main hall of Manufactures and Liberal Arts Building at the California Midwinter International Exposition. [829 Italian Exhibits in Manufacturers Building], 1894 - Isaiah West Taber
The dynamics of hosting an international fair in 1890s San Francisco can be seen in McCoppin's report on the Ceylon exhibit, as he lays out a reassessment of his racial prejudices after closer contact with the concessionaires: "The Orientals, although we have always considered them as the most languid of people, have really set the example in diligence at this Fair. The queer people from Ceylon have been around day and night working hard. It seemed odd at first to see a man with a back comb on the front of his head, a costume like a woman's mother hubbard and a sash up under his arms, loaded with knives and pistols, sitting on top of a step-ladder and driving nails in scantling, but we soon got used to that and recognized that their curious dress and tortoise-shell combs did not interfere in any way with their industry."4
Ceylon Tea Coffee and Cocoa bar inside Manufactures and Liberal Arts Building at California Midwinter International Exposition. [8360 Ceylon Tea Court], 1894 - Isaiah West Taber
J. Rupert Foster managed the Ceylon exhibit and rather than just displaying packets and tins on tables, made the exhibit a café, which became one of the most popular places at the exposition. McCoppin noted that it "became the rendezvous of thousands of luncheon parties." (pg 251) Foster took advantage of the reputation to open the "Ceylon Court and Tea Garden" on Market Street after the fair ended.5
In the narrower elevated galleries overlooking the main hall were displays that didn't quite fit into the goods-for-sale category. Yale University had an exhibit all about... well, Yale. Nearby, recycled from the 1893 Columbian Exposition was an illustrated diorama of wax mannequins and taxidermied sled dogs depicting the ill-fated 1883-1884 Greely expedition to the Arctic. As part of the scene was an original "boot-leg from which the survivors had made soup during the last day of their sufferings."6
Nickel slot machines lined the entryways and the arcaded walkway around the Manufactures and Liberal Arts building. These gambling devices had become extremely popular overall in the city, to much hand wringing by ministers and newspaper moralists. One could find them in saloons, cigar stores, newsstands, and ferryboats. At the fair, owners paid $100 a week ($2,790 in 2019 dollars) per location to put a machine in the path of the crowd. Apparently it was a good investment: "From morning to night they are surrounded by an eager throng, mostly women and children, who gamble away their spare cash, which, though only a nickel at a time, soon mounts up to well in the dollars..." Worse than the slot machines, bunko gambling games went on behind exhibits offering purported glassware "raffles."7
Golden Gate Park. Night view of Manufactures and Liberal Arts Building; electrical fountain; Apple Cider Press statue., 1894 - Isaiah West Taber
Michael de Young, Director-General and mastermind of the Midwinter Fair, really wanted the Park Commission to agree to keep the Manufactures and Liberal Arts building after the exposition ended. He argued that its capacious dimensions lent itself to possibilities such as "annual exhibits of our State horse shows; also this building might be used for general public convenience for the Park Band to play in inclement weather and as a place where great assemblages, like national conventions and others, could meet." The idea was declined and the giant hall was sold for salvage in the fall of 1894.8
Demolition of Manufactures and Liberal Arts Building at the California Midwinter International Exposition in Golden Gate Park., 1894 - Wyland Stanley Collection
1. The Official History of the California Midwinter International Exposition, (San Francisco: H. S. Crocker Company, 1894), pg. 48.
2. "Palace of Manufactures and Liberal Arts," San Francisco Examiner, January 28, 1894, pg. 32.
3. The Official History of the California Midwinter International Exposition, (San Francisco: H. S. Crocker Company, 1894), pg. 113.
5. The Official History of the California Midwinter International Exposition, (San Francisco: H. S. Crocker Company, 1894), pg. 251; "Tea Table Gossip," San Francisco Call, September 5, 1894, pg. 10.
7. "Sure Things," Oakland Weekly Tribune, June 30, 1894, pg. 3; "He Will Stop that Fiesta," San Francisco Examiner, June 15, 1894, pg. 12; "The Slot Machine Swindle," San Francisco Examiner, July 1, 1894, pg. 13.
Contribute your own stories about the Midwinter Fair!
On the Map (click marker for larger map)
California Midwinter International Exposition
The 1894 Midwinter Fair in Golden Gate Park. ( Jun 27, 2014)
Podcast # 310: Bonet's Electric Tower
The centerpiece of the 1894 California Midwinter International Exposition in Golden Gate Park. (Outside Lands San Francisco Podcast Jan 19, 2019)
Podcast # 314: Women Artists at the Midwinter Fair
The Fine Arts Building of the 1894 California Midwinter International Fair in Golden Gate Park and the many female artists featured. (Outside Lands San Francisco Podcast Feb 16, 2019)
Podcast # 327: Heidelberg Castle
The German village concession at the 1894 California Midwinter International Exposition in Golden Gate Park. (Outside Lands San Francisco Podcast May 18, 2019)
Podcast # 52: The 1894 Midwinter Fair
The 1894 California Midwinter International Exposition in Golden Gate Park remade not only the park, but the Richmond and Sunset districts. Midway monkeys are discussed. (Outside Lands San Francisco Podcast Jan 4, 2014)
Administration Building at the 1894 Midwinter Fair
One of five main halls at the California Midwinter International Exposition in Golden Gate Park. ( May 16, 2019)
Fine Arts Building at the 1894 Midwinter Fair
One of five main halls at the California Midwinter International Exposition in Golden Gate Park. ( Feb 11, 2019)
Horticultural and Agricultural Building at the 1894 Midwinter Fair
One of five main halls at the California Midwinter International Exposition in Golden Gate Park. ( Apr 20, 2019)
Mechanical Arts Building at the 1894 Midwinter Fair
Opening the Midwinter Fair
With the press of a button on January 27, 1894, the California Midwinter International Exposition officially opened. ( Jan 26, 2019)
More by Woody LaBounty
One of five main halls at the California Midwinter International Exposition in Golden Gate Park. ( Mar 15, 2019)
The OMI ridgeline neighborhood that started as San Miguel City, Columbia Heights, and Poppy Hill. ( Mar 8, 2019)
San Francisco's Lake Merced: Spring Valley Water
The history of San Francisco's Lake Merced from 1870s to 1930 ( Jan 28, 2019)
San Francisco's Lake Merced: Rancho Days
The history of San Francisco's Lake Merced from 1830-1870. ( Dec 5, 2017)
The Lake Merced Fair that Could Have Been
The plan to have the Panama-Pacific International Exposition of 1915 at Lake Merced. ( Sep 18, 2017)
all articles by Woody LaBounty
Streetwise: Windmill Walk
Designed to pump 40,000 gallons of water an hour for the park's irrigation needs, the Murphy Windmill was a gift from banker Samuel G. Murphy back in 1905. ( Jan 1, 2005)
Golden Gate Park Children's Playground
Yes, there were grizzly bears in Golden Gate Park, near the Children's Playground. ( Jan 1, 2005)
The Gjoa and the Roald Amundsen monument
A famous ship that spent decades in the Golden Gate Park ( Jan 1, 2006)
Murphy Windmill
A gift to the city from banker Samuel G. Murphy, the now sail-less windmill was the largest in the world when it was built. ( Jan 1, 2006)
Streetwise: Abbey Patio
12th century church in Golden Gate Park ( Jan 1, 2006)
Monastery Stones of GGP
A monastery chapel's odyssey in Golden Gate Park ( Jan 29, 2007)
Golden Gate Park Bums
1937 article about the "bums" (some professional) who play baseball in Golden Gate Park ( Mar 2, 2007)
Sand Dunes to a City Park
Memories of Golden Gate Park and the Inner Sunset from 1920. ( Jul 2, 2007)
Speed Road and Polo Fields
Last in a series on west side racetracks ( Mar 27, 2008)
Sweeny Observatory
Built with a donation by Thomas U. Sweeny on Strawberry Hill in Golden Gate Park in 1891. ( May 4, 2008)
Save SF History
©2000 - 2019 Western Neighborhoods Project 1617 Balboa Street, San Francisco, CA 94121 - (415) 661-1000
The Western Neighborhoods Project is a 501(c)(3) nonprofit (EIN: 94-3339377) dedicated to preserving and sharing the history of western San Francisco neighborhoods.


text:
Q: Django celery beat not able to locate app to schedule task I'm trying to schedule a task in celery.
celery.py inside the main project directory
from __future__ import absolute_import, unicode_literals
import os
from celery import Celery
from celery.schedules import crontab

os.environ.setdefault('DJANGO_SETTINGS_MODULE','example_api.settings')

app = Celery('example_api')

app.config_from_object('django.conf:settings',namespace="CELERY")

app.conf.beat_schedule = {
    'add_trades_to_database_periodically': {
        'task': 'transactions.tasks.add_trades_to_database',
        'schedule': crontab(minute='*/1'),
        # 'args': (16,16),
    },
}

app.autodiscover_tasks()

The project has a single app called transactions.
function inside transactions/tasks.py
@task(name="add_trades_to_database")
def add_trades_to_database():
    start_date = '20000101' #YYYYDDMM
    end_date = '20150101'
    url = f'https://api.example.com/trade-retriever-api/v1/fx/trades?fromDate={start_date}&toDate={end_date}'
    content = get_json(url)
    print(content)
    save_data_to_model(content,BulkTrade)

settings.py
"""
Django settings for nordea_api project.

Generated by 'django-admin startproject' using Django 3.2.7.

For more information on this file, see
https://docs.djangoproject.com/en/3.2/topics/settings/

For the full list of settings and their values, see
https://docs.djangoproject.com/en/3.2/ref/settings/
"""

from pathlib import Path
import os
import environ

env = environ.Env()
# Build paths inside the project like this: BASE_DIR / 'subdir'.
BASE_DIR = Path(__file__).resolve().parent.parent
env.read_env(env.str('BASE_DIR', '.env'))

# Quick-start development settings - unsuitable for production
# See https://docs.djangoproject.com/en/3.2/howto/deployment/checklist/

# SECURITY WARNING: keep the secret key used in production secret!
SECRET_KEY = 'example'

# SECURITY WARNING: don't run with debug turned on in production!
DEBUG = True

ALLOWED_HOSTS = []

# Application definition

INSTALLED_APPS = [
    'django.contrib.admin',
    'django.contrib.auth',
    'django.contrib.contenttypes',
    'django.contrib.sessions',
    'django.contrib.messages',
    'django.contrib.staticfiles',
    'django.contrib.sites',

    'rest_framework',
    'rest_framework.authtoken',
    'rest_auth',
    'rest_auth.registration',

    'allauth',
    'allauth.account',
    'allauth.socialaccount',

    'corsheaders',

    'transactions.apps.TransactionsConfig',

    'django_celery_beat',
]

# REST_FRAMEWORK = {
#     'DEFAULT_PERMISSION_CLASSES':[
#         'rest_framework.permissions.IsAuthenticated',
#     ]
# }

CELERY_TIMEZONE = "UTC"
# CELERY_BEAT_SCHEDULER = 'django_celery_beat.schedulers:DatabaseScheduler'
CELERY_TASK_SERIALIZER = 'json'
CELERY_RESULT_SERIALIZER = 'json'

DEFAULT_AUTHENTICATION_CLASSES = [
    'rest_framework.authentication.SessionAuthentication',
    'rest_framework.authentication.TokenAuthentication',
]

EMAIL_BACKEND = 'django.core.mail.backends.smtp.EmailBackend'
EMAIL_USE_TLS = True
EMAIL_PORT = 587
EMAIL_HOST = 'smtp.gmail.com'
EMAIL_HOST_USER = os.environ.get('EMAIL')
EMAIL_HOST_PASSWORD = os.environ.get('EMAIL_PASSWORD')
DEFAULT_FROM_EMAIL = os.environ.get('EMAIL')

SITE_ID = 1

MIDDLEWARE = [
    'django.middleware.security.SecurityMiddleware',
    'django.contrib.sessions.middleware.SessionMiddleware',
    'corsheaders.middleware.CorsMiddleware',
    'django.middleware.common.CommonMiddleware',
    'django.middleware.csrf.CsrfViewMiddleware',
    'django.contrib.auth.middleware.AuthenticationMiddleware',
    'django.contrib.messages.middleware.MessageMiddleware',
    'django.middleware.clickjacking.XFrameOptionsMiddleware',
]

ROOT_URLCONF = 'example_api.urls'

TEMPLATES = [
    {
        'BACKEND': 'django.template.backends.django.DjangoTemplates',
        'DIRS': [],
        'APP_DIRS': True,
        'OPTIONS': {
            'context_processors': [
                'django.template.context_processors.debug',
                'django.template.context_processors.request',
                'django.contrib.auth.context_processors.auth',
                'django.contrib.messages.context_processors.messages',
            ],
        },
    },
]

WSGI_APPLICATION = 'example_api.wsgi.application'

# Database
# https://docs.djangoproject.com/en/3.2/ref/settings/#databases

DATABASES = {
    'default': {
        'ENGINE': 'django.db.backends.postgresql_psycopg2',
        'NAME': 'example_transaction',
        'USER': 'myUser',
        'PASSWORD': os.environ.get('DATABASE_PASSWORD'),
        'HOST':'localhost',
        'PORT':'',
    }
}

# Password validation
# https://docs.djangoproject.com/en/3.2/ref/settings/#auth-password-validators

AUTH_PASSWORD_VALIDATORS = [
    {
        'NAME': 'django.contrib.auth.password_validation.UserAttributeSimilarityValidator',
    },
    {
        'NAME': 'django.contrib.auth.password_validation.MinimumLengthValidator',
    },
    {
        'NAME': 'django.contrib.auth.password_validation.CommonPasswordValidator',
    },
    {
        'NAME': 'django.contrib.auth.password_validation.NumericPasswordValidator',
    },
]

# Internationalization
# https://docs.djangoproject.com/en/3.2/topics/i18n/

LANGUAGE_CODE = 'en-us'

TIME_ZONE = 'UTC'

USE_I18N = True

USE_L10N = True

USE_TZ = True

# Static files (CSS, JavaScript, Images)
# https://docs.djangoproject.com/en/3.2/howto/static-files/

STATIC_URL = '/static/'

# Default primary key field type
# https://docs.djangoproject.com/en/3.2/ref/settings/#default-auto-field

DEFAULT_AUTO_FIELD = 'django.db.models.BigAutoField'

I'm using rabbitmq-server for taskqueues.

*

*My rabbitmq-server is active all the time.

*Other celery task work absolutely fine.(I've tried implementing an email function which works well using celery).

I start celery worker and beat using
celery -A project worker -l info
celery -A project beat -l info

Following error appears in the worker terminal
The full contents of the message body was:
'[[], {}, {"callbacks": null, "errbacks": null, "chain": null, "chord": null}]' (77b)
Traceback (most recent call last):
  File "/home/......./env/lib/python3.8/site-packages/celery/worker/consumer/consumer.py", line 581, in on_task_received
    strategy = strategies[type_]
KeyError: 'transactions.tasks.add_trades_to_database'

I'm using ubuntu.

A: You have explicitly named the task "add_trades_to_database"
@task(name="add_trades_to_database")
def add_trades_to_database():
    ...

Yet, you are scheduling the task under the name "transactions.tasks.add_trades_to_database"
app.conf.beat_schedule = {
    'add_trades_to_database_periodically': {
        'task': 'transactions.tasks.add_trades_to_database',
        'schedule': crontab(minute='*/1'),
    },
}

Solutions you can choose from:

*

*Don't explicitly set a name for the task. Celery would set a default name for it based on the module names and the function name as documented. The beat schedule remains the same (assuming add_trades_to_database is located in my_proj/transactions/tasks.py::add_trades_to_database)
@task
def add_trades_to_database():
    ...

*Or you can just change the beat schedule to refer to the explicitly set name.
app.conf.beat_schedule = {
    'add_trades_to_database_periodically': {
        'task': 'add_trades_to_database',
        'schedule': crontab(minute='*/1'),
    },
}

To emphasize, choose only one out of these 2 solutions, because doing both would obviously still fail for the same reason.
Also, note that when using Django, the convention is to use the decorator @shared_task so you might want to change your tasks to:
from celery import shared_task

@shared_task
def add_trades_to_database():
   ...

redpajama_set_name: RedPajamaStackExchange


The ancient legend of the lucky cat can be just a fairy tale..
Red ribbons and metal on straps.
From "Omen", our new line of clothing, this vest for women, Erika, is a black vest made of high quality cotton featuring a decoration of the Not so Lucky Cat over a writing that says "No Luck".
So, if we are to trust Doctor Faust, this ancient charm is always been overrated.
This alternative style on a stylish vest is a nice addition to your wardrobe and would go perfectly with a moon pendant.


text:
RNA vaccines: an introduction
RNA based vaccines, which are relatively quick and inexpensive to make and may be safer to use could herald more rapid control over the spread of infectious diseases, including COVID-19. This policy briefing summarises the essentials.
Vaccination is one of the major success stories of modern medicine, greatly reducing the incidence of infectious diseases such as measles, and eradicating others, such as smallpox. Conventional vaccine approaches have not been as effective against rapidly evolving pathogens like influenza or emerging disease threats such as the Ebola or Zika viruses. RNA based vaccines could have an impact in these areas due to their shorter manufacturing times and greater effectiveness. Beyond infectious diseases, RNA vaccines have potential as novel therapeutic options for major diseases such as cancer.
Unlike a normal vaccine, RNA vaccines work by introducing an mRNA sequence (the molecule which tells cells what to build) which is coded for a disease specific antigen, once produced within the body, the antigen is recognised by the immune system, preparing it to fight the real thing
RNA vaccines are faster and cheaper to produce than traditional vaccines, and a RNA based vaccine is also safer for the patient, as they are not produced using infectious elements
Production of RNA vaccines is laboratory based, and the process could be standardised and scaled, allowing quick responses to large outbreaks and epidemics
Most current research is into RNA vaccines for infectious diseases and cancer, for which there are several early-stage clinical trials, there is also some early research into the potential of RNA vaccines for allergies
There is still a lot of work to be done before mRNA vaccines can become standard treatments, in the meantime, we need a better understanding of their potential side effects, and more evidence of their long term efficacy
What are RNA vaccines and how do they work?
Conventional vaccines usually contain inactivated disease-causing organisms or proteins made by the pathogen (antigens), which work by mimicking the infectious agent. They stimulate the body's immune response, so it is primed to respond more rapidly and effectively if exposed to the infectious agent in the future.
RNA vaccines use a different approach that takes advantage of the process that cells use to make proteins: cells use DNA as the template to make messenger RNA (mRNA) molecules, which are then translated to build proteins. An RNA vaccine consists of an mRNA strand that codes for a disease-specific antigen. Once the mRNA strand in the vaccine is inside the body's cells, the cells use the genetic information to produce the antigen. This antigen is then displayed on the cell surface, where it is recognised by the immune system.
How are RNA vaccines produced and administered?
A major advantage of RNA vaccines is that RNA can be produced in the laboratory from a DNA template using readily available materials, less expensively and faster than conventional vaccine production, which can require the use of chicken eggs or other mammalian cells.
RNA vaccines can be delivered using a number of methods: via needle-syringe injections or needle-free into the skin; via injection into the blood, muscle, lymph node or directly into organs; or via a nasal spray. The optimal route for vaccine delivery is not yet known. The exact manufacturing and delivery process of RNA vaccines can vary depending on the type.
Types of RNA vaccine
Non-replicating mRNA
The simplest type of RNA vaccine, an mRNA strand is packaged and delivered to the body, where it is taken up by the body's cells to make the antigen.
In vivo self-replicating mRNA
The pathogen-mRNA strand is packaged with additional RNA strands that ensure it will be copied once the vaccine is inside a cell. This means that greater quantities of the antigen are made from a smaller amount of vaccine, helping to ensure a more robust immune response.
In vitro dendritic cell non-replicating mRNA vaccine
Dendritic cells are immune cells that can present antigens on their cell surface to other types of immune cells to help stimulate an immune response. These cells are extracted from the patient's blood, transfected with the RNA vaccine, then given back to the patient to stimulate an immune reaction.
Benefits of mRNA vaccines over conventional approaches are1:
Safety: RNA vaccines are not made with pathogen particles or inactivated pathogen, so are non-infectious. RNA does not integrate itself into the host genome and the RNA strand in the vaccine is degraded once the protein is made.
Efficacy: early clinical trial results indicate that these vaccines generate a reliable immune response and are well-tolerated by healthy individuals, with few side effects.
Production: vaccines can be produced more rapidly in the laboratory in a process that can be standardised, which improves responsiveness to emerging outbreaks.
Important challenges
The methods to make mRNA vaccines can be very effective. However, there are technical challenges to overcome to ensure these vaccines work appropriately:
Unintended effects: the mRNA strand in the vaccine may elicit an unintended immune reaction. To minimise this the mRNA vaccine sequences are designed to mimic those produced by mammalian cells.
Delivery: delivering the vaccine effectively to cells is challenging since free RNA in the body is quickly broken down. To help achieve delivery, the RNA strand is incorporated into a larger molecule to help stabilise it and/or packaged into particles or liposomes.
Storage: many RNA vaccines, like conventional vaccines, need to be frozen or refrigerated. Work is ongoing to reliably produce vaccines that can be stored outside the cold chain, since these will be much more suitable for use in countries with limited or no refrigeration facilities.
How could RNA vaccines be used for human health?
The most active areas of research into RNA vaccines are infectious diseases and cancer where there is research ongoing as well as early-stage clinical trials. Work into the use of RNA vaccines to treat allergy is still at the early research stage2.
Researchers using conventional approaches have struggled to develop effective vaccines against a number of pathogens, particularly viruses, that cause both acute (Influenza, Ebola, Zika) and chronic (HIV-1, herpes simplex virus) infection. RNA vaccines are being explored as a way to more rapidly and cheaply produce vaccines for these diseases, particularly in response to emerging outbreaks. Clinical trials have been carried out or are ongoing on mRNA vaccines for influenza, cytomegalovirus, HIV-1, rabies and Zika virus.
Case study: A recent study3 explored the use of programmable self-replicating RNA vaccines, delivered in a nanoparticle, for a range of infectious diseases including Ebola virus, H1N1 Influenza and Toxoplasma gondii, which were effective in mice. These vaccines can be manufactured in approximately one week and made against a range of diseases, demonstrating potential terms of swift response to disease outbreaks.
Cancer vaccines are a form of immunotherapy, where the vaccine triggers the immune system into targeting the cancer. Both dendritic cell vaccines and personalised cancer vaccines, where the RNA sequence in the vaccine is designed to code for cancer-specific antigens, are being explored. Over 50 clinical trials are listed on clinicaltrials.gov for RNA vaccines in a number of cancers, including blood cancers, melanoma, glioblastoma (brain cancer) and prostate cancer.
Case study: Researchers sequenced the genomes of tumours from patients with melanoma. They made RNAs coding for mutant proteins, specific to the patients' cancers, that could generate an immune response and made these into patient-specific vaccines. Eight out of thirteen people vaccinated stayed tumour free up to two years later4
RNA vaccines – who's involved?
There are a number of companies and initiatives with an interest in RNA vaccines including the Merit Consortium, which is a European initiative to develop cancer vaccines, while UniVax is a research collaboration to develop a universal influenza vaccine. Companies such as Moderna Therapeutics, CureVac and BioNTech, are involved in phase I trials of RNA vaccines in cancer and infectious disease. These companies are also exploring the broader use of RNA therapeutics for diseases where important proteins are missing or defective and mRNA treatments could be used to express a functional copy of the protein.
Harnessing RNA vaccines for health – what are the challenges and key considerations?
Research and clinical trials: further research is needed to address technical hurdles such as vaccine stability and delivery. It is not yet certain which production method(s) are currently the best. Clinical trial data is limited – more long-term studies are needed to determine the effectiveness of RNA vaccines.
Production: vaccine production is currently small scale and it is not clear if current methods are capable of epidemic-level vaccine production.
Resources: the personalised approach for cancer vaccines is time and resource intensive and work is needed to determine if this approach is cost-effective.
Safety: better understanding of vaccine adverse effects is needed – these can include inflammation or autoimmune reactions.
Pardi N, Hogan MJ, Porter FW, et al. mRNA vaccines - a new era in vaccinology. Nat Rev Drug Discov. 2018; 17(4): 261-279.
Weiss R, Scheiblhofer S, Thalhamer, J. Generation and Evaluation of Prophylactic mRNA Vaccines Against Allergy. Methods Mol Biol. 2017; 1499: 123-139.
Chahal JS, Kahn OF, Cooper CL, et al. Dendrimer-RNA nanoparticles generate protective immunity against lethal Ebola, H1N1 influenza, and Toxoplasma gondii challenges with a single dose. Proc Natl Acad Sci USA. 2016; 113(29): E4133-42.
Sahin U, Derhovanessian E, Miller M, et al. Personalized RNA mutanome vaccines mobilize poly-specific therapeutic immunity against cancer. Nature. 2017; 547(7662): 222-226.
Download RNA vaccines: an introduction briefing (PDF, 0.3 MB)


text:
Texas court blocks investigations into parents of transgender children for a second time
Eric Gay/AP
Parents of transgender children and other supporters of transgender rights gather in the capital outdoor rotunda to speak about transgender legislation being considered in the Texas House and Texas Senate, Wednesday, April 14, 2021, in Austin, Texas. (AP Photo/Eric Gay)
AUSTIN, Tex. — A Texas court has halted child abuse investigations into families and parents of transgender children.
This is the second time a judge has blocked Governor Greg Abbott's directive.
The temporary injunction out of Travis County blocks Child Protective Services from investigating parents who provide gender-affirming care to their children.
CPS operates under the Texas Department of Family and Protective Services, which was instructed by Abbott to conduct such investigations in February.
In this week's decision, the court said it was necessary to block these types of investigations to "prevent irreparable harm" to transgender children and their families.
A DFPS spokesperson told ABC News that the state agency is investigating at least nine families.
The same State District Judge, Amy Clark Meachum had blocked the directive earlier in March.
But it was temporarily lifted after Texas Attorney General Ken Paxton appealed it.
Abbott's directive came after Paxton published an opinion stating that gender-affirming care is considered child abuse.
Civil rights groups, like the ACLU, as well as medical organizations, including the American Academy of Family Physicians and the American Academy of Pediatrics have pushed back against the directive.


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Life replacement narratives or life extension narratives refer to three Korean shamanic narratives chanted during religious rituals, all from different regional traditions of mythology but with a similar core story: the Menggam bon-puri of the Jeju tradition, the Jangja-puri of the Jeolla tradition, and the Honswi-gut narrative of the South Hamgyong tradition. As oral literature, all three narratives exist in multiple versions.

In all three narratives, a man (or men) is forewarned of his impending death and makes offerings to the chasa, the gods of death who kill those whose time is due and take away their souls to the afterlife. The chasa unwittingly accept the offerings before realizing that they have accepted gifts from the man that they were supposed to kill. As they cannot ignore his gifts, they decide to spare his life and take the soul of another human or animal in his place. Other parts of the story differ significantly between the three narratives. In the Menggam bon-puri, the man is a hunter who is warned by a benevolent skull, which also makes him rich. In the Jangja-puri, the man is an unpleasant miser whose warning comes in the form of a dream interpreted by his daughter-in-law. In the Honswi-gut, which is the least studied, the human figures are three brothers who are also warned by a skull.

The myths are important in their religious context because they demonstrate the susceptibility of the gods to both gifts and human empathy, and therefore establish the principles and efficacy of shamanic ritual. The importance of the skull in two of the three narratives may reflect an ancient practice of skull worship. The narratives' relationships to folktales, to other shamanic myths, and to a medieval Buddhist tale with a similar story have also been examined.

Nomenclature

There is no agreement on what term to use to refer to the three narratives as a category. In all three, the central human figure avoids his imminent death by making offerings to the chasa, the gods of death, who spare him and—in most versions—take another soul in his place. Some scholars emphasize the prolongation of life and refer to "life extension" () myths or narratives, while others stress the fact that a life is taken in place of another and speak of "life replacement" () narratives.

Choi Won-oh uses the term "chasa veneration" (, ) narratives. This category includes not only the three life replacement narratives but also the Jimgaje-gut narrative of South Hamgyong Province, a myth in which the chasa only serve to explain the circumstances of three mysterious deaths without extending anyone's life.

Narratives

Korean shamanic narratives are mythological stories chanted by shamans as part of rituals called gut, in which various deities are invoked. They constitute the mythology of the religion of Korean shamanism. In Jeju Island, works of the genre are called bon-puri, literally "origin recitation." In mainland Korea, the term puri "recitation" is common but not universal; they may also simply be named after the gut ritual in which they are performed.

In all three life replacement narratives of Korea, the main figure cheats death by sacrificing to the chasa (): a group of gods who are commissioned by the god Yama, king of death, to kill those who are due to die and take their souls to the afterlife. Yama and his messengers are both Buddhist divinities, who were adopted by Korean shamanism and eventually became associated with Korean beliefs not found in Buddhism.

Menggam bon-puri

The Jeju Island narrative is titled Menggam bon-puri after Menggam, a deity invoked in one of the rituals in which the narrative is recited. It is one of twelve "general bon-puri", which are narratives featuring deities worshipped throughout Jeju Island, and which are recited by all Jeju shamans. Some shamans also title it the Samani bon-puri, after the primary human figure of the myth. As of 2010, at least ten different versions of the Menggam bon-puri were known to researchers, transcribed between 1962 and 2008.

In most versions, a man named Saman loses his parents at an early age and is reduced to beggary. He marries a fellow beggar. One day, his wife cuts off her hair and tells Saman to go sell it to buy food, but he purchases a gun instead to make a living as a hunter. Unfortunately, he is inexperienced at hunting and struggles.

While in the mountains, Saman encounters an ancient skull. In most versions, this is the skull of the gun's original owner, who was the son of a state councilor. How the owner died varies depending on the version. According to one shaman, he shot himself accidentally with the gun; in other versions, he died of a gust or of cold and hunger, or was killed by a robber who stole the gun. How Saman encounters the skull also varies. In some versions, the skull reveals his identity in a dream while Saman is sleeping in the mountains, then comes rolling to him the next day. Another version states that the skull speaks to Saman during the night and tells him to dig him out of the earth. In all versions, Saman takes the skull with him. He keeps it outside the house at first, worrying about what his wife would think, but ultimately brings it home. Saman makes offerings to the skull on every festival day, and soon he has great success in hunting and becomes rich.

One day, the chasa descend to kill Saman and bring his soul to the afterlife, either because his ancestors were angry at Saman worshipping the skull instead, or because Saman was always fated to die at the age of thirty or thirty-three. Forewarning the man of his impending death, the skull tells him to hold a gut ritual and to set out offerings for the chasa. The chasa unwittingly partake of the offerings and decide to spare him, taking the soul of other people or creatures instead: sometimes three horses, sometimes another person who shares the name "Saman", and sometimes another person with the similar name "Oman". Ultimately, the chasa forge Saman's allotted lifespan given in the records of the afterlife, often by adding a line to the number "thirty" (三十) to make it "three thousand" (三千) so that he lives for three thousand years. In some versions, either the chasas replacement of Saman's soul with another or their extension of Saman's lifespan is omitted.

In several versions, the chasa (either the chasa who spared him, or Gangnim, a different chasa) eventually capture Saman by washing soot in a river. When Saman asks them what they are doing, they respond that they are cleaning the soot to make it white. When Saman says that he has not heard anything as ridiculous in his three thousand years of life, the chasa apprehend him and take him to the afterlife.

The Menggam bon-puri is recited during two rituals for different gods: the aek-magi rite, which is dedicated to the chasa and is a component of various larger ceremonies, and the menggam-je ritual, dedicated specifically to the god Menggam and to the agricultural goddess Segyeong. The purpose of the aek-magi (from Korean aek "misfortune" and magi "preventing") is to ask the chasa to forestall misfortune, including the death they bring. Over the course of the ritual, the shaman specifies the household that is to be saved from misfortune through this particular aek-magi, invites the gods to partake in the sacrifice, and finally delivers the message of the chasa to the worshippers. The menggam-je is a small-scale ritual traditionally held on the first month of the year to ensure success in agriculture, husbandry, and hunting. The deity Menggam appears to have been a hunting god of the mountains, whose divine functions expanded to animal husbandry and other livelihoods as hunting declined in Jeju Island. In the narrative, Menggam—the god who brings success to hunters—is represented by the skull.

Jangja-puri

The Jangja-puri is the life replacement narrative of the Jeolla shamanic tradition. As of 2017, thirty-eight versions were known, transcribed between 1966 and 2006.

The early parts of the myth are the same in most versions. Sama-jangja, the namesake of the narrative, is an unpleasant and miserly rich man (Korean jangja "very rich person"). One version describes his behavior in the following terms:

When loaning grain to others, he loaned with a small measure and received with a large measure;

He would loan money in the morning and demand repayment in the evening;

He sold rice mixed with sand, and water in place of soy sauce;

He gave only the outer leaves of kimchi to others;

He kicked pregnant dogs in their sides and threw the dredges of sesame seeds in drainage ditches;

He put gourds on the kitchen table and sharpened knives on the kitchen hearth;

He gave false information, causing local officials to chase after empty errands;

He would have a large ox brought to his field and then drive it off like a dog without even using it;

He had so many sins that one cannot speak of them all.

Because of his sins—either a failure to worship his ancestors, his abuse of fellow humans, or both—Sama-jangja is doomed to die. One night, he has a dream foreshadowing his impending death, but only his daughter-in-law correctly predicts its meaning. Eventually, Sama-jangja understands that he is about to die. He begins to do charity and prepares a large gut ritual for the chasa. As in the other narratives, the chasa unwittingly accept the sacrifice. But the ending differs greatly. In some versions, the chasa simply decide not to take anybody, and Sama-jangja lives a long life. In most others, the chasa spare Sama-jangja and take either his neighbor Uma-jangja or a horse instead. In many versions, the chasa take the horse after their deceit involving Uma-jangja is discovered (or vice versa). In one account, they resort to the horse after being defeated by the household gods of Uma-jangja. Finally, some versions have Sama-jangja dying and being punished after all, either because the gods discover the chasa'''s schemes or because the horse in the afterlife eventually turns into Sama-jangja and the living Sama-jangja turns into the horse.

The Jangja-puri is sung during the ssitgim-gut, the funeral ritual of Jeolla shamanism in which the soul of the deceased is purified and dispatched to the afterlife.

Honswi-gut

The Honswi-gut narrative was chanted by shamans of South Hamgyong Province (now in North Korea) in the Honswi-gut, a ritual intended to cure severe illnesses. Whether the ritual was believed to cure the illnesses of adults or of children is unclear. Two versions are known: one transcribed in 1926 and titled Hwangcheon-honsi, and the other transcribed in 1965 from shamans who had fled to South Korea and titled Honswi-gut. The 1926 version is summarized below.

Three impoverished brothers—Songnim-dong, I-dong, and Sama-dong—start farming. One day, they discover an abandoned skull. They bring it home and make offerings to it three times a day, and they soon become rich. After five or six years, the skull begins to shed tears. When the brothers ask why, the skull reveals that the chasa are coming within three days and tells them to prepare a great feast with the fortune that they have been given. They do so, and the chasa arrive and eat the food. The brothers then reveal themselves, and the chasa spare them. Songnim-dong's soul is replaced by a yellow cow; I-dong's, by a raincoat; Sama-dong's, by a bronze bowl. The brothers live long lives and die at the age of eighty-one. After their death, they become gods who are prayed to in the Honswi-gut.

The 1965 version is largely similar, except that the brothers bury the skull instead of worshipping it, that there is no mention of the brothers becoming rich, and that the chasa take the souls of other people who share their names and dates of birth, not cows and objects.

Large-scale shamanic rituals are no longer practiced in North Korea, and the South Hamgyong shamans who fled the division of Korea did not pass down their rituals. The narrative may therefore no longer be in oral transmission. A 2010 listing of academic work on life replacement narratives did not include any study specifically about the Hamgyong narrative.

Religious significance

The life-exchanging myths are important in that they "clearly demonstrate the nature of the deities and the value systems of [Korean] shamanic belief," with even the gods being depicted as being greatly swayed by injeong: a term referring simultaneously to offerings and to the emotion of jeong, or feelings of compassion and empathy, that both gods and humans are thought to share.

Yun Kyoim notes that the Menggam bon-puri establishes principles crucial to Jeju ritual: "the themes of reciprocity... the rules of gift exchange—to give, receive, and return." The reciprocity between the human and divine begins with Saman's encounter with the skull. Once the skull successfully creates a social bond with Saman by discussing how he had once hunted with the very same gun, the human and the deity establish a reciprocal relationship from which both sides prosper. The importance of reciprocity continues in Saman's dealings with the chasa. Once the chasa realize they have unwittingly accepted Saman's sacrifice, they "cannot ignore his plea." The ensuing favor from the chasa is not a quid pro quo, but a gift of divine generosity provoked by the injeong that Saman has for the gods. The narrative thus demonstrates that proper worship of the gods can overcome human destiny.

Shamans themselves say that the purpose of reciting the narrative during the aek-magi ritual is to remind the chasa of the favor they once showed Saman, and to invite them to show similar generosity to the worshippers involved in the current ritual. Indeed, the shaman strangles a red rooster during the aek-magi. In cases of rites held for severe illness, the shaman mounts a straw model of the patient on a horse and chases the animal away; it must not return to the house. The lives of the rooster and the horse are offered to the chasa as replacements for human death, just as Saman's death was replaced by the death of others in the myth.

The narrative is ultimately followed by the shaman's delivery of the chasas message as divined through the mengdu. In one 2002 aek-magi, the chasa announced that the worshipping family would be exempt from an upcoming visit to the village, and explained why:

We can't ignore

The offered sacrifice.

As your sincerity was utmost,

We accepted the sacrifice.

The myth of Saman thus "flows over into the reality" of the worshippers.

Like its Jeju equivalent, the Jangja-puri demonstrates that the gods of death can be swayed through injeong, even for a man as sinful as Sama-jangja, and therefore affirms the ritual efficacy of the ssitgim-gut funeral. The narrative's detailed portrayal of the afterlife and its gods as fundamentally akin to the world of the living, complete with corrupt officials, may seek to reduce the funeral attendees' fears and anxieties towards death. Hong Tae-han also argues that in the majority of versions where Sama-jangja survives, he serves as a contrast to the person for whom the funeral is being held—who, unlike in the myth, will never cheat death. As the shaman sings the Jangja-puri, the bereaved weep and reach emotional catharsis.

The Jangja-puri has also been described as the origin myth of the ssitgim-gut funeral itself, explaining the purpose of the ritual. In several versions, Sama-jangja holds a funeral for the horse who has taken his place. In one version, the horse appears in Sama-jangja's dreams to speak of its torment; the man then feels terrible pain. A shaman tells him to hold a ssitgim-gut for the horse. The funeral successfully frees the dead horse from its punishment in the afterlife and turns it into a human, relieving the animal of its sorrows and curing Sama-jangja as well.

With the first day's gut, the iron plating falls from the horse's head;

With the second day's ssitgim-gut, the great cangue falls from the neck;

With the third ssitgim-gut, the netting falls from the body;

With the fourth ssitgim-gut, the cuffs break on its hands;

With the fifth ssitgim-gut, the shackles fall from its feet;

The horse leaves, having become a human;

Its archenemy [Sama-jangja] has become its benefactor.

This section of the Jangja-puri thus explains the theology of the ssitgim-gut. Upon death, the grief and resentment (han) of the deceased soul—physically represented in the narrative by the shackles on the dead horse—bring misfortune upon the living. The funeral is necessary to allow the dead soul to be cleansed of its sorrows, and thereby to protect the living from misfortune.

The life replacement narratives also emphasize the practical ethics of Korean shamanism, such as the value of charity. The reason that Sama-jangja and (in many versions) Saman are doomed to die early is because they neglect their ancestors, their neighbors, or both, despite possessing great wealth. As the chasa tell Sama-jangja's family in one version:

"If you would save your father

Do not scorn those who have nothing, and feed the hungry."

Implying a connection between wealth, sinful behavior, and resulting premature death, the narratives urge the rich to fulfill their social responsibilities towards both their ancestors and their neighbors—or indeed, to actively reduce their wealth through ritual or charity—in order to prevent such a death.

Connections to other narratives

Scholars have examined both the connections between the three modern life replacement narratives, and their relationship to other stories known in Korea.

The three modern narratives may all descend from a single source. Notably, although Jeju is the southernmost part of Korea and Hamgyong is a far northern periphery, both the Menggam bon-puri and the Honswi-gut feature a benevolent skull. Choi Won-oh argues that this implies that the life replacement narratives stemmed from an ancient culture that practiced skull veneration (which is no longer known in Korea), with the Jangja-puri narrative being an innovation.

The idiosyncrasies of each of the three narratives may be due to influence from other shamanic narratives, or from local folklore. For instance, the initial relationship between Saman and the skull—in which the latter supernaturally reveals himself as a man who died a violent death, then rewards his human devotee by making him a great hunter—is found only in the Menggam bon-puri. This story closely matches the conventions of Jeju village-shrine bon-puri (myths dedicated to patron gods of villages) and ancestral bon-puri (myths dedicated to patron gods of specific families or occupations). Many of the gods invoked in the latter types of myths are also souls of those who met untimely deaths who manifest in a human's dream to express their need to be worshipped, then reward their devotees with prosperity. Sometimes, even specific narrative details are shared; a Menggam bon-puri version describes the skull jumping into the skirt of Saman's wife in terms very similar to one village-shrine bon-puri's description of a snake-god leaping into the skirt of his worshipper's wife. Thus, the Menggam bon-puri myth may originally have been the ancestral bon-puri of hunters, which eventually entered the ritual life of all Jeju Islanders along with the god Menggam himself as hunting declined. It may also be a fusion of two originally independent narratives: an indigenous myth about the skull-god, and a narrative imported from the mainland about Saman escaping the chasa.

Similarly, the Jangja-puri bears a close relationship to the Korean folktale of the  ( ). In this story, a miserly rich man (jangja) abuses and chases away a Buddhist monk asking for alms. When his daughter-in-law secretly visits the monk to give him alms, he tells her to flee the house the next day and to not look back. The daughter-in-law flees but does look back, discovers that the rich man's house has become a pond, and turns into stone. The Jangja-puri similarly features the miserly Sama-jangja and his good-hearted daughter-in-law. Some versions even involve a Buddhist monk asking for alms and Sama-jangja abusing him. As in the folktale, the daughter-in-law visits the monk, and he tells her to flee because the house will be turned into a pond. The difference is that the daughter-in-law of the Jangja-puri insists on staying, and that the monk's prophecy never comes to pass. In most versions, she alone accurately interprets Sama-jangja's ensuing dream. She often makes the arrangements for the gut ritual for the chasa, directly saving her father-in-law's life. In many versions, when the chasa's attempt to replace Sama-jangja with Uma-jangja fails, it is the daughter-in-law who tells them to try taking the horse instead. In one version, she officiates the ssitgim-gut ritual for the horse as well. Unlike her equivalent in folklore, who dooms both her family and herself, the daughter-in-law of the myth is the savior of the household. The folktale thus acts as a literary foil highlighting the heroism of the daughter-in-law, who Jeong Je-ho considers a symbol of the shamans officiating the actual ssitgim-gut ritual and reciting the myth.

The Korean Buddhist tale Wangnangbanhon-jeon, written some time before 1304, tells a similar story but with a strong Buddhist slant. One night, a man named Wang Sagwe is visited by the spirit of his dead wife, who explains that she died because her husband had rebuked a man for practicing nianfo, a Buddhist devotional practice, and that he will die for the same reason the next day. To avoid this, he must be practicing nianfo himself when the chasa arrive. The next day, the chasa find Wang deep in nianfo. They reluctantly take him to the court of Yama, but Yama forgives him because he believes that the reason Wang was practicing nianfo was because he had repented. Both Wang and his wife are resurrected and live to the age of 147. The Wangnangbanhon-jeon has no clear source in the Buddhist literary tradition and may be a Buddhist adaptation of the shamanic mythology. On the other hand, the Menggam bon-puri may have been influenced by the Wangnangbanhon-jeon with regards to some details not found in the mainland, such as the extension of Saman's life to unnatural lengths.

Similar stories of extending one's life by making offerings to the chasa appear widely in South Korea in the form of folktales or legends without any religious significance. The protagonist of the story is often Dongfang Shuo, an ancient Chinese minister who became a stock character in East Asian legend. In other versions, a grandfather (in one version the sixteenth-century philosopher Yulgok) saves their grandchild's life in this way. While analogous folktales of divinities extending human lifespans are known in China, they are associated with celestial Daoist gods, not with the chasa. The Korean folktales are thus thought to reflect indigenous shamanic beliefs.

See also

 Song of Dorang-seonbi and Cheongjeong-gaksi'', a South Hamgyong shamanic narrative sung in funerals

Notes

References

Citations

Works cited

Korean

English

Korean shamanism
Korean mythology

redpajama_set_name: RedPajamaWikipedia


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Mysterious "Swirl" in Idaho Lake Confuses the Internet
Mateo Published: December 7, 2021
Credit: YouTube / The Travel Channel
Well, another mystery has the internet scratching their heads and yes, it's taking place right here in Idaho.
We've always been fascinated by the saying that "we know more about space than we do about our oceans"--and according to several scientific journals, this is actually true. A total of 95% of the ocean is totally unexplored.
While here in the State of Idaho, we don't even touch the ocean, there's plenty of water. Idaho State University says that the State of Idaho has over 2,000 named lakes and thousands of others with no names at all. One of the largest, Lake Pend Oreille, is exactly where this mystery is taking place online.
With a surface area of 180 square miles, Lake Pend Oreille is actually the largest lake in the State of Idaho. Some parts of this lake are as deep as 1,150 feet--making this lake one of the deepest in the entire nation.
What goes on at the bottom of this lake? Not many of us will ever get a glimpse of this deep lake for ourselves.
If one was to look above the lake recently, however, as one Northern Idaho weatherman has, there's a bit of a mystery:
What could be going on here? Bigfoot taking a dive? Aliens? Perhaps a giant lake monster is about to show itself? This lake is actually great testing ground for submarines--but could THIS be what's making the nearly perfect swirl? Many jumped to reply with their ideas:
Any ideas? Let us know!
Hikes to Explore Outside in and Around Boise
Need to connect with nature a bit? Or at least escape the day to day grind? Check out these Boise area hikes, some are quick if you only have an hour or two and some are half day journeys.
Explore the Grinch's Famous Cave Outside Boulder, Utah
Talk about a once-in-a-lifetime opportunity! The Grinch is off to Florida to get away from all the joy in Whoville and has listed his lair for rent on Vasca! Who knew that it was so close to Boise?!
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