text:
Drama / Reviews
'The Truth' Pits Binoche vs. Deneuve
by Ashvin Sivakumar · Published November 12, 2019 · Updated November 30, 2019
IFC Fillms
The Truth (La vérité) seems a particularly tricky film to handle. It covers the stormy reunion between a renowned French actress, Fabienne (Catherine Deneuve) and her daughter, Lumir (Juliette Binoche), as Lumir; her American husband, Hank (Ethan Hawke); and their daughter Charlotte (Clémentine Grenier) visit Fabienne in Lumir's hometown, Paris, after she publishes memoirs about her life, that also concerns Lumir's childhood.
In a way, it is a film of many firsts for its Japanese director, Hirokazu Kore-eda. It represents the filmmaker's first film since he directed 2018's sensational drama, Shoplifters — the film that would go on to win the coveted Palme d'Or at the 2018 Cannes Film Festival, in France. It also marks a challenge to Kore-eda, being his first venture into an international market; it's his first attempt at making a film outside of Japan, as well as in a foreign language, as the film's dialogue is a mix of French and English.
Despite a director of Kore-eda's talent, it may be hard adapting to a film of such a different and foreign stature. Precisely describing it, placing Kore-eda in the director's seat of The Truth would be like transplanting a foreign organ into an organism. There's a chance the film may not be the best fit for the director, and due to this misfit, it will descend into several issues. But there's also a chance that the film may be the right fit for the director, and as such, will work and function cohesively. The Truth lies somewhere in between these two instances.
When the film works, it acts as a sweet and charming study of the family dynamic and the relationships between members of a family. At the center of this particular drama is the regard of parent-child relationships, in particular, the uneasy mother-child relationship between Deneuve and Binoche that antagonistically mirrors the darling mother-child relationship between Binoche and her daughter. Essentially, parts of the film could be characterized as a familial battle of Deneuve vs Binoche. The relationship between the mother and daughter feel so strained due to unforgiven past conflict, disagreement and blame lingering in the background of their connection, feeling as though the two are enabling each other into trying to receive the upper hand over each other, as they bring out the issues over which they remain to be divided on.
Their troubled relationship is astutely brought to life by the talents of Deneuve and Binoche who bring a sense of tangibility to the conflict between the two characters, with performances that feel vivid with regret and disgust, yet are grounded in the associated love they have for each other as mother and child. Binoche feels a sense of lament over her mother, due to her disassociated act, and lack of presence and care when she was young. This feeling of sorrow over her mother's lack of care for those around her is carried over into a question posed by Binoche to her mom on a film set, regarding her self-absorption and the vanity of her actions: "Do you love yourself or do you love film?" — as such putting into question Deneuve's self-admiration that often overtook her role as a parent to Binoche.
Linked to Binoche's parental conflict with her Deneuve is her mother's reliance on memory in trying to mend her relationship with her daughter in the present. Aside from family dynamics being the main theme, the film also touches on memory, or rather the unreliability of memory — especially when it involves the uncovering of the truth. "You can't trust memory," the film states, and that is completely true — some experiences can be easily forgotten, and others can be fabricated entirely. Contextualized within the film as Deneuve concocting false parental situations that never happened to Binoche as a kid, the film critiques the unreliability of memory by showing how this mention of a past action that never occurred (by Deneuve) provokes Binoche's lament for their strained relationship.
The lingering hostility of the past between Deneuve and Binoche never truly feel resolved, as most Hollywood movies would attempt to go on and do, but Kore-eda never attempts to ice the film with a perfect ending; instead it presents us with a more grounded reality: that resolve can exist alongside discord — it isn't binary as per sugar-coated ideal endings. The autumn the family spends in Paris refracts their relationship from one of constant disputation and opposition into one of mutuality and understanding, in a very mature and subtle way.
At times, this examination of the family dynamic feels like a passionate nod to Richard Linklater's beloved Before Trilogy — and not primarily because Ethan Hawke is in the film. Binoche and Hawke's relationship in the film feels oddly similar (almost like a throwback) to Delpy and Hawke's dreamy yet conflicted relationship in the Before Trilogy — they're both lovely yet muddled relationships that tend to feel real enough to happen. Added on to Binoche and Hawke's roles as parents, which as well feels similar to Delpy and Hawke's roles as parents in Before Midnight, the film may as well be Kore-eda's homage to the realism of Linklater's Before films.
Hawke in every essence feels like Jesse in Before Midnight — he's lovable, like most of Hawke's characters; a hilarious husband, who's loaded with dad-qualities (and puns); and an adorable character, who feels so humanly relatable despite being a celebrity. Hawke's bubbly and vivid presence in the film may not be necessary for terms of exploring the family dynamics of a parent-child relationship but his presence in the film is certainly a welcome one.
Where the film loses its touch is with its choppy editing; this is where the film loses a lot its impact too, despite a strong premise. The messy editing makes scenes feel short-lived as they feel as though they are prematurely cut — before they can even fully expand and grow on the ideas they develop throughout the scenes — leading to a loss of impact which softens the film's message of familial acceptance and forgiveness.
Along with its uneven editing, the film's short runtime also serves as an indication of how the film, that way too often, feels too short-lived with its strong exploration of familial relationships. What could've been a longer and deeper attempt to look at the deterrents of strained relationships turns out to only be a brief look at how these familial strains seem to arise conflict from the past.
Though interestingly exploring a wholly understandable and personal topic, The Truth is dauntingly paced. Although the slow pace helps the film in feeling warm, it may be too quiet for some audiences. In all its quiet observation, many would find it far from entertaining, and especially so, as though it's missing its mark due to the reduced impact of short-lived scenes.
Kore-eda tries his best with The Truth — it often feels misguided amid its percipient premise, but in some of its exploration, it feels incredibly insightful and wise. His passion is prominent, with certain nuances in the film, such as some of the ashen lighting and the subdued dialogue, helping the family drama feel like the perceptive French film Kore-eda was aiming to make, but his efforts fall short. Disappointingly, The Truth is a forgettable feature that marks a rocky transition to an international market for director Hirokazu Kore-eda.
Follow MovieBabble on Twitter @MovieBabble_ and Ashvin @ashonfilme
Thank you for reading! What are your thoughts on The Truth? Comment down below!
Tags: Catherine DeneuveCurzonDenver Film FestivalEthan HawkeFrench FilmHirokazu Kore-edaIFC FilmsJuliette Binochekore-edaLa véritéPalme d'OrShopliftersThe TruthVenice Film Festival
Next story 'American Son' Paints In Broad Strokes Of Black And White
Previous story The Early Feminist Agenda in 'Adam's Rib'
Join the MovieBabble staff: https://moviebabblereviews.com/join-moviebabble/
Like MovieBabble on Facebook: https://www.facebook.com/moviebabblereviews/
Follow MovieBabble on Instagram: https://www.instagram.com/moviebabble/
Follow MovieBabble on Twitter: https://twitter.com/MovieBabble_
At first, I thought I might pass on this, but then I saw the trailer. How can one not, with Deneuve and "La Binoche"?
'Luce' Dives Head First Into Some of Our Most Perplexing Racial Ideals
Film Review – The Kitchen (2019)
Where 'Summer of Sam' Went Wrong
The Movies that Define Each Decade from the 1930s to the 2010s


With over 25 years of combined food service experience, Simply Delicious Catering has been building a reputation as being a top corporate caterer in NJ. Offering our clients experienced, talented chefs that specialize in a wide selection of food preparations, from hot lunch temptations or cold buffets that appease, to Panini platters, salads, in addition to desserts. For anyone in need of something a little bigger than your average dinner event, our experienced and talented team of chefs has developed specialty menus along with many different types of meals, great for special events and large parties. Each meal includes vegetarian, vegan and even gluten free options. Being able to supply our clients with reliable, professional and timely service, Simply Delicious Catering has grown to be the go to company for catering any corporate breakfast or lunch event that you might be planning. Making a name as a top corporate caterer in NJ, we're able to also assist you when it comes to a last minute meeting or even a weekend event.
With a large quantity of companies in the local area catering to only one kind of event, you may be sure that this won't be the case when you contact Simply Delicious Catering for corporate catering in Hoboken NJ. In addition to being a top choice for your business lunch or dinner, we are a leading local breakfast caterer. With choices such as assorted bagels and breakfast pastries, fruit platters, and hot and cold buffets, you won't have to worry about anybody being left out. We are highly dedicated to the quality of our customer service at Simply Delicious in addition to that of our food. To us, it does not make a difference if it is a big crowd attending an all day seminar or simply a small meeting at the office. We can assist you with the amount of food to order, provide options for locations if needed and even the preparations. We stand apart from the rest as a top corporate caterer in New Jersey for these and many other reasons.
We take immense pride in the quality of our food, so we make sure that our clients receive only the best at all times. On our website you'll find all of our available menu options together with images of the items in question. This means it's going to be easy for you to decide on items which range from deluxe salads, Panini platters, wraps, and gourmet sandwiches. It will be simple for you to make your decisions thanks to the fact that our website has all of our menus online with images of items such as gourmet sandwiches, deluxe salads, wraps and Panini platters. This is just one more way we are your top choice as a business lunch caterer in New Jersey. By offering our clients multiple ways to contact us, either by phone or through our website, you'll be able to be certain to reach one of our representatives easily and promptly. Simply Delicious Catering has built an undisputed reputation as leading business caterer in New Jersey for our ability to successfully cater occasions for groups that range from as low as 5 to as high as 2,000 people, giving everyone a delicious experience, all the while giving top quality customer service.


You know that user feedback is crucial — after all, your users will decide whether your app succeeds or not — but how do you know whether users are being fair and objective in their feedback? We can tell you: They won't be. All of your users will be giving you biased feedback. They can't help it.
It's important to be aware of this, especially when reviewing comments about your user experience (UX). Accurate and unbiased feedback is essential to developing the best possible version of your app. Although you can't erase your own biases (or those of your users), you can take steps to overcome common biases once you know what they are and how they might appear. The next time you ask your users for input, keep bias in mind and evaluate how you respond to users' comments. Is your action (or inaction) driven by bias?
This is probably the most well-known bias encountered by people of all professions. Psychologist Daniel Kahneman, who first introduced the concept of confirmation bias together with mathematical psychologist Amos Tversky, says that confirmation bias exists "when you have an interpretation, and you adopt it, and then, top down, you force everything to fit that interpretation." Confirmation bias occurs when you gravitate towards responses that align with your own beliefs and preconceptions.
Solely accepting feedback that aligns with your established narrative creates an echo chamber that will severely affect your approach to UX design. One dangerous effect of confirmation bias is the backfire effect, in which you begin to reject any results that prove your opinions wrong. As a designer, you are tasked with creating the UX that best serves your audience, but your design will be based in part on your subjective tastes, beliefs and background. Sometimes, as we learned firsthand, this bias can sneak its way into your process — not so much in how you interpret user feedback, but in how you ask for it.
Confirmation bias often shows up when one is creating user surveys. In your survey, you might inadvertently ask leading questions, phrased in a way that generates answers that validate what you already believe. Our UX designers asked leading questions like, "Did the branding provide a sense of professionalism and trust?" Questions like this don't allow space for users to provide negative or opposing feedback. By removing our designers from the feedback process, the questions naturally became less biased in phrasing — our QA engineers asked non-leading questions like, "What sort of impressions did the app's look and feel provide?" As a result, we began to see far more objective and truly helpful feedback coming from users.
Framing bias is based on how you choose to frame the user feedback you've received. This kind of bias can make a designer interpret an objective metric in a positive or negative light. Nielsen Norman Group offers a fascinating example that describes the results of a user feedback survey in two ways. In the first, 4 out of 20 users said they could not find the search function on a website; in the second, 16 out of 20 users stated that they found the search function.
The presence of framing bias when analyzing data can lead to subsequent effects, such as the clustering illusion, in which people mistakenly perceive patterns in data that are actually coincidental, or the anchoring effect, in which people give much more weight to the first piece of data they look at than the rest of the data. These mental traps can influence the decisions you make in the best interest of the product.
Friendliness bias — also called acquiescence bias or user research bias — occurs when the people providing feedback tell you the answers they think you want to hear. Sometimes, this happens because they think fondly of you and respect your professional opinion, but the reason can also be less flattering.
People might tell you what you want to hear because they're tired of being questioned, and they think positive answers will get them out of the room (or out of the online survey) faster. This is the principle of least effort, which states that people will try to use the smallest amount of thought, time and energy to avoid resistance and complete a task. This principle has probably already influenced the usability of your UX design, but you might not have considered how it comes into play when collecting feedback.
Be mindful, especially if you go the digital route, of survey fatigue. When you ask too many questions, your users might begin to tire partway through the survey. This can result in people simply selecting answers at random (or choosing the most favorable answers) just to finish faster and expend the least amount of effort. To avoid friendliness bias due to survey fatigue, keep surveys as short as possible and phrase the questions in very simple terms. Don't make all questions required, and edit the survey diligently to cut all questions that aren't truly relevant or necessary.
A 1976 Stanford study asked 104 college students to walk around campus wearing a sandwich board advertising a restaurant. The study found that 62% of those who agreed to wear the sign believed others would respond the same way, and that 67% of students who refused to wear the sign thought their peers would also respond negatively. The fact that both of these groups formed a majority in favor of their personal belief is an example of false-consensus bias.
False-consensus bias can be avoided by identifying and articulating your own assumptions. When you begin creating a user survey or crafting a test group, ask yourself, "What do I think the results of this feedback will be?" Write them down — these are your assumptions. Even better, ask a friend or coworker to listen to you describe the product, and have them write down the assumptions and opinions they hear from you.


Perceiving a notice in the last number of the "Occident," relative to a dispute between the Portuguese and German congregations of Richmond, concerning the burying-ground that was vested in the former congregation many jean ago by the Common Hall of that city : it may probably prove interesting to many of your readers, to peruse an outline of the case now in controversy.
The congregations Beth Shalome (Portuguese) was formed in the early part of the year 1791, A.M. 5561, by the following-named gen<<418>>tlemen, may their souls rest in peace: Jacob Mordecai, Joseph Darmstadt, Zalma Rehine, Samuel Alexander. Isaac H. Judah, Joseph Marx, Isaac Mordecai, Gershom Judah. Lyon Hart, Myer M. Cohen, Aaron Henry, Baruch H. Judah, Benjamin Wolfe, John Tobias, Manuel Judah, Jacob J. Cohen, David Isaacs, Benjamin Solomons, Isaiah Isaacs, Mordecai M. Mordecai, Asher Marx, Samuel Mordecai, Benjamin Myers, Mordecai Myers, Marcus Elcan, Abraham Myers and others.
In the month of October of that year, Isaiah Isaacs, owning and residing on a lot of ground, bounded on Main, Franklin, and 21st streets, vested into the hands of certain trustees, a portion of his garden, fronting about forty feet on Franklin Street, running back one hundred and two feet, for a burying-ground. for the purpose of interring "all Jews, male and female, that may hereafter die in the city of Richmond, or whose bodies may be brought there to be interred," reserving to himself and his heirs an oblong square of eight by forty feet in the said ground, for the purpose of the interment of himself and kindred, also those of his partner in trade, Jacob I. Cohen and all his kindred. In that reservation, mw repose the remains of Israel I. Cohen and others.
Resolved, that Messrs. Benjamin Wolfe, Manuel Judah, and Samuel Myers, be appointed a committee to investigate the records of the Common Hall, concerning the appropriation of some ground that was laid off for burying-grounds, for the different religious societies some time back, and that they use their endeavours to obtain said ground for this congregation.
An Ordinance concerning the Hebrew Society of Richmond.
Be it ordained, &c. &c., That one acre of land, being a part of the lands belonging to the city of Richmond, and lying upon Schockoe Hill, as laid off and designated in a plat of the said land made by Richard Young, Surveyor of the city of Richmond, be and the same is hereby vested in the Hebrew Society of the city of Richmond, called in Hebrew, "Kaal Kadosh Beth Shalome," in English, "The Congregation of the House of Peace," to be by them held, and exclusively used as a burying-ground, subject to their rites and laws, for that purpose, and for that alone.
Resolved, That the Congregation do accept the lot, and that the ordinance and survey be recorded.
Resolved, That a rote of thanks be given to Mr. Benjamin Wolfe, a member of the Common Hall, for his unremitted exertions in procuring for this congregation the lot of ground from the Common Hall for a burying-ground.
Resolved, That four corner-stones, with the letters ב״ה thereon, be placed on the ground granted to this Congregation.
The Congregation then appointed committees for the purpose of laying off the ground, and building a metaher house and a wall around the same. The committee succeeded by resorting to a voluntary subscription* of the members, to raise the sum of thirteen hundred and twenty-two dollars, being the amount necessary to complete the object.
* The plan of a voluntary subscription has always been resorted to in order to meet the current expenses of the congregation, as well as for other purposes, in lieu of the practice of the sale or renting of the seats in the Synagogue; the seats are free.
The congregation thus abandoned the use of the old ground and commenced making interments in the new one. Mr. Benjamin Wolfe was the first individual therein interred. The congregation Beth Shalome have, to the present time, continued to keep peaceable possession,† and make interments therein without any interruption whatsoever.
† As a congregation, in accordance with the laws of Virginia, they could exercise no legal control over the said ground, or any other property belonging to the congregation, unless having been vested in the hands of trustees; until the year 1842 no congregation being possessed of corporate powers. The legislature, in the year 1849, passed a law authorizing the court to appoint trustees to hold any property that may have been conveyed, devised, or dedicated to the use of any religious congregation, with or without the intervention of trustees, since the year 1777, and the legal title shall rest in them.
About the year 1841, the congregation then numbering nearly one hundred contributing members, about eighteen or twenty of the German portion, who having then recently arrived, seceded, and formed themselves into a German Congregation, by the name and stile of Beth Ahaba: and that congregation not having provided itself (as is customary with all newly-established congregations) with a burying-ground; and the congregation Beth Shalome, being desirous of cultivating the greatest degree of amity between the two congregations, in all matters in which both congregations were to be in any way interested, proposed that if the German Congregation would pay one-half of the annual expense of the keeping in order of the burying-ground, which was estimated at about from 15 to 25 dollars, that they would permit that congregation to make interments therein without any farther charge; and the committee on the ground was directed to have the graves dug as near to the wishes of the relatives or friends of the deceased as practicable, and the said interments to be made according. to the German rites. This the German Congregation would not consent to, unless the Portuguese Congregation would agree to hold the ground conjointly, and a committee of an equal number from each congregation be appointed to keep the ground in charge.
The Congregation Beth Shalome, rather than to part with their exclusive right to the ground, resolved to permit interments to be made by the German Congregation, without receiving any recompense whatsoever, and upon the same conditions as the first proposition. The German Congregation availed themselves of the latter proposition, and whenever a death would occur in that congregation, and application made to Congregation Beth Shalome, for the right of interment, it was cheerfully granted, and the resolutions on their part relative to the location of the graves, &c., was carried out in good faith, and no demand ever made for any compensation.
About the latter end of the year 1847, the German Congregation. not wishing to avail themselves any longer of the kind and unsolicited resolutions of the Congregation Beth Shalome, after obtaining legal advice that that congregation were incapable in law to seek redress against any trespass on said ground, on account of their being unincorporated: obtained a false key to enter and make use of the ground with impunity, and they have from that time continued to use the same <<421>> against the will or consent of the congregation, to whom the ground was originally dedicated. The congregation never have or intended to refuse the right of interment to any person, and have never made any charge for the same, whether a contributing member or not. At a meeting of committees from each congregation (held prior to the German Congregation obtaining a false key) to make some arrangements concerning the burying-ground, the committee on the part of the Congregation Beth Shalome proposed to take the sum of two hundred and fifty dollars as a remuneration from the German Congregation for the conjoint use of the ground for ever, or leave the whole matter to the decision of arbitrators, as to what amount, if any, the congregation ought to be entitled to for parting with one half of their right to the ground the German Congregation, through their committee (who were fully authorised), would not, accede to either proposition, contending for their equal right to the ground, without giving any remuneration for the same. The Portuguese Congregation being powerless in the arms of the law, but relying on the equity of their cause, have been compelled to stand by and see their ground trespassed upon by a sister congregation, rather than engage in a disgraceful combat, or interfere with their interments.
The Congregation "Beth Shalome" have borne these unlawful trespasses, until forbearance has almost ceased to be a virtue, if it could have ever been regarded as such,—until last January, when that Congregation applied to the court for the appointment of Trustees, to take charge of and hold all property belonging to the Congregation, in accordance with an Act of the Legislature, passed in the year 1849, relative to church property, which application was resisted on the part of the German Congregation, under the most unequitable pretexts that could be countenanced by any religious congregation or community.
This claim to the burying-ground was at first set up ignorantly by the German Congregation, the claimants being under the impression that the ground was merely held by the Portuguese Congregation under a grant of the Common Hall, on the same condition as that, given by Mr. Isaiah Isaacs, to wit, for the purpose of interring "all Jews, male and female, that may die in the city of Richmond," &c., &c., as was, and is still, the opinion even of some members of the Portuguese Congregation, not being conversant with its records.
The case will be disposed of probably at the January term of the Court. Your readers may be aware that it is a vexatious one, and the final result is looked for with great anxiety and interest, by both par<<422>>ties. The above statement is made in order to show to the Israelitish world that a Congregation, having for its name "The House of Peace," have endeavoured by every act they have done since the establishment of the German Congregation, to sustain the peculiar virtue which their name imports, and that they have been assailed in the proper protection of their rights by a body of people whose proceedings have not been always characterized by kindness and forbearance.


text:
Q: Msg 208, Level 16, State 1, Procedure '', Line 67 Invalid object name '#rset' I have a stored procedure proc_abc. In this stored procedure, I have few insert statements where I am calling other stored procedures and getting the results into temp tables, at the end of the stored procedure I return final results in a temp table #rset.
Now when I use openquery to run proc_abc it returns the error

Msg 208, Level 16, State 1, Procedure '', Line 67
  Invalid object name '#rset'.

Problem is I can not change the stored procedure, is there way to still be able to run it using openquery and get the stored procedures out put in my temp table?
Please guide.
Thanks

A: This is because #rset does not exist in the database. May be you are not creating #rset temp table inside the Stored procedure. If can give the SP query, I can give you better answer.

redpajama_set_name: RedPajamaStackExchange


text:
Shoot What You Love: Tips and Tales from a Working PhotographerHenry Horenstein
The best professional advice Henry Horenstein ever received was to "shoot what you love." He's been doing that for more than four decades, capturing photographs that often richly evoke older cultures and places, especially ones that are disappearing: country musicians in Branson, horse racing at Saratoga Springs, nightlife in Buenos Aires, fais do-dos in Cajun Louisiana, old highways everywhere. Horenstein brings these images together in this rich visual memoir, along with behind-the-scenes stories, insights, and tips and suggestions for being a better photographer. His photographs and engaging, often humorous stories chronicle a career that begins in the 1960s, when photography was a trade and even the greatest photographers were not considered to be artists. He amusingly recounts his early assignments. Using his family and friends as subjects for a book on drug abuse was not too much of a stretch, he says, and while shooting Dolly Parton for what would become the Boston Phoenix, the star told him, "Honey, people don't come out to see me looking like them." He engagingly recalls his shoots with stars like the Lennon Sisters and Emmylou Harris, as well as his encounters with Ansel Adams, Minor White, Aaron Siskind, Harry Callahan, Nan Goldin, and many other photo legends. Commanding these pages, though, are the subjects with whom Horenstein has chosen to spend most of his professional career, shooting what he loves. His images of honky-tonk stars, stock car drivers, exotic sea creatures, mixed-race residents of rural Maryland, and Venezuelan baseball players tell what he calls "a good story . . . with humor and a punch line, if possible." Specifications:
Size: 274 × 267 mm ( × in)
The best professional advice Henry Horenstein ever received was to "shoot what you love." He's been doing that for more than four decades, capturing photographs that often richly evoke older cultures and places.
Shoot What You Love

redpajama_set_name: RedPajamaCommonCrawl


A small 5-200 kilometer planetesimal is announced orbiting in the debris disk of a white dwarf star every 132 minutes at a distance of less than 1 Solar radius.
Document history on GitHub. Service status on Updown. Push nofitications via Twitter.


Visitors are welcome at all meetings. Attending a unit (discussion) involves you in League work. "Everymember Materials" are sent in advance, providing current discussion documents. See "Studies & Materials Archives" for past info.


Work with the best admissions counselors and elite tutors.
At Ivy Academic Prep we believe that to be a truly exceptional student, you have to work with truly exceptional people. Our college admissions counselors and private test prep tutors are proven experts: They taught at Ivy League universities, they graduated from Ivy League schools, they are trained professional teachers, they have helped students get into the top schools, and they scored in the top 1% of the tests they teach. Let us share our success with you!
Ready to apply to college with confidence? Find out about our admissions counseling, how we can help you apply to college, and how we have helped students get into the top schools.
Ready to improve your test scores? Students who have worked with us have scored in the top 1% on their tests. Find out how you can work 1-on-1 with a tutor to maximize your test-taking potential.


text:
Real Life Rock Top Ten
A Monthly Column
of Everyday Culture
and Found Objects
by Greil Marcus
(1) Woods, Bend Beyond (Woodsist). It's hard to believe that this small Brooklyn band is on its seventh album: everything they do seems experimental, half-finished. You hear ideas as much as music. It can make you shiver to be brought so close to people working over old themes, probing for ancient songs and melodies, forgotten images. The high, keening voice sounds like whispering; a wah-wah pedal sounds like an old folk instrument, which maybe it is. What makes this record different is Jarvis Taveniere's drumming, which is always human, a voice, a stance, a refusal to cross a line or back down—dramatic, not functional, unless cutting down the sometimes-fey tones of Jeremy Earl's singing is functional. The first seven songs—of twelve—can feel as if they're fading into each other, nice jangly folk rock, so that when "Wind Was the Water" looms up, shoots right out of nowhere and in a minute and a half has gone right back you have no idea what happened. It's as if those first seven songs were a setup.
(2) Take This Waltz, written and directed by Sarah Polley (Magnolia Pictures). On the soundtrack, at the end, Leonard Cohen's title song versus the Buggles' "Video Killed the Radio Star." And no contest.
(3) A.K.A. Doc Pomus, directed by Peter Miller and Will Hechter (Clear Lake Historical Productions). Jerome Felder, who died in 1991, was born in Brooklyn in 1925; at six he contracted polio, but by the late 1940s he was performing in New York clubs as Doc Pomus, a Jewish blues singer on crutches. The records he made were distinctive, but they went nowhere. He had been composing songs for himself; now, writing alone or with partners, he offered his tunes to others, and wrote history: "Lonely Avenue" for Ray Charles, "Young Blood" for the Coasters, "Viva Las Vegas," "Little Sister," and "Suspicion" for Elvis Presley, "There Must Be a Better World Somewhere" for B. B. King, and most memorably, for the Drifters, "Save the Last Dance for Me," "I Count the Tears," and "This Magic Moment."
There is nothing remotely ordinary about this film. It can't be compared to any other music biopic or documentary. There is just too much flair. The directors have a visual imagination that makes the cutting-together of historical footage, album covers, movie posters, vintage interviews with the main subject, and a voice-over of someone reading his journals (Lou Reed, as it turns out), talking heads of people now looking back, still photos, and home movies seem like a revelation instead of a formula—and too much love. The result is countless people—Pomus's ex-wife, his girlfriend, his children, musicians, friends—laughing through tears, and soon enough you're one of them.
Again and again you're pulled up short by a moment too right to take in all at once: you hold it in your memory or stop the DVD and run it back. There are dozens, but I have two favorites. First, a hand goes to a car radio, and the critic Dave Marsh is talking: "You've got a radio on, right? And what's coming across, most of the time, frankly, is static and nothing. And then, this thing—and that's the Drifters." It's 1960; Doc Pomus is thirty-five years old. The swooning strings of "This Magic Moment" come up on the soundtrack, and Ben E. King, twenty-one, begins to sing, but with an odd, stentorian hesitation in every phrase, as if he's giving a speech, as if what he has to say is so important he's as much nerves as heart. There's a close-up of the Atlantic label with the song title and the writers' names, then head shots as Marsh goes on: "And that's Doc Pomus, that's Mort Shuman, and it's Jerry Wexler and Ahmet Ertegun, Leiber and Stoller, and Tom Dowd, and all the people who recorded it, and then ultimately, that's you and me." By this time you are following the words swimming upstream against the melody, the delicacy of the story being told; you can hear the fear behind the desire. If you've heard the song before, you'll feel as if you're hearing it for the first time. If you've never heard the song before, you'll have to hear it again: that the film then moves on will seem like a crime.
Almost an hour later, the movie is over. Pomus has died. You've attended his funeral. The credits begin to roll. In a box on the right, people who you've heard tell the story are now singing or talking the words to "Save the Last Dance for Me"—and you recall the footage from Pomus's wedding, when his new wife danced with everyone but her new husband, who found a way to put it all down on paper. A phrase at a time; you're surprised how well writers can sing, or that Ben E. King, who took the lead vocal, speaks the words like talk. Five, eight, twelve, seventeen, twenty, including, just before the end, the songwriters Jerry Leiber and Mike Stoller, Leiber looking terribly debilitated and frail, but hitting all the notes—it goes on and on, until the whole song has been declaimed, and you're caught up in a kind of musicality the film hasn't shown before, not merely putting Dave Marsh's words on the screen, but turning them into a kind of perfect life.
Greil Marcus is the author of Lipstick Traces: A Secret History of the Twentieth Century, Mystery Train: Images of America in Rock 'n' Roll Music, and The Shape of Things to Come: Prophecy and the American Voice, and other books. His column, Real Life Rock Top Ten, runs monthly in the Believer.


text:
This Week I just finished watching Steven Soderbergh's documentary (collage?) of Spauding Gray's life called And Everything Is Going Fine. Spaulding Gray, actor and monologuist from the 70s-00s, is perhaps most famous for a piece called "Swimming To Cambodia". As an artist he has always lurked on the edges of my consciousness; I understood that his was performance art as much as anything. I also knew that this was a performer working out his history through his neurotic tendencies and as such I avoided him. For some reason the time felt right to look back.
Soderbergh's film is just Gray – snippets of interviews and video recordings of his performances in skip time. I loved the opening scene – obviously a lo-fi vhs tape- with Spaulding in his classic set-up: a lone table, a mic, a spiral-bound notebook, and a glass of water. The image flutters from acid color to b&w and back again quite beautifully (so like Soderbergh to open with tape) as Gray begins to unwind his stories for us. I didn't find him funny; dry and amusing is more like it. But his accounts of life as a New England Wasp are entrancing. He is completely transparent in his need to perform, as if the only way to understand his life was to tell it back to an audience. What was surprising was how unneurotic it actually all was. These pieces have a beautiful calm. It did become art, and of the best kind: pieces easy to absorb because the artist has done all of the work. It also occurred to me how prevalent this kind of work has become, undoubtedly influencing ironists like the writer David Sedaris and the NPR series "This American Life". It is also possible that Gray is a link between the confessional but high-toned writer of the past and reality television today. What preserves Spaulding Gray as unique is an 80s East Village vibe (it is no mistake that Jonathan Demme directed his only film). This stuff is redolent of the New Wavers and the 80s art scene in New York. He was a part of that time and space.
There is a slide show above
Another artist has reached me obliquely this week as well – Justin Timberlake's new album "The 20/20 Experience" has just been released to boffo sales (no surprise). To be honest while some of his songs are quite good I have never warmed to his voice. I was oblivious to 'Nsync and tepid at best to "Future Sex / Love Sounds"; the latter sounded new in one way – stripped and robotic – and glaringly derivative in another – one in a long line of Michael Jackson wannabes. However hearing the first single "Suit & Tie" I was surprised at how much I liked it – warm, fizzy and charming. I was surprised again to read some very lukewarm reviews of the new album. Even after "Suit & Tie" debuted to explosive sales I read critic Sash Frere-Jones describe it as a "widely regarded misstep". Huh? Of course I had to download the album, and it is really beautiful. A little bumpy in the "funk" parts, it is delicious in its shimmery production and unabashed love for 80s RnB – the kind I love. I think what the critics smell here is the dread m.o.r.: middle of the road / soft rock / dance music. The kind they play on the radio, or used to, a lot. The kind of fusion "Off The Wall" perfected. And yes, he is no Michael Jackson but for once Timberlake does not seem to be pushing so hard to replicate this soul style or that vocal chop. Instead he is channeling the past just like he should, not as some kind of facsimile soul hitched to a brutal beat, but as sweet, impeccably produced rhythm and blues. Will it last? Who knows. For now it is a lovely distraction.
Speaking of the middle (the road, the brow, popular taste) I recently watched Judd Apatow's last film "This is 40". Apatow produced the wonderful "Freaks & Geeks" for NBC in the late 90s but really cashed in with crude teen-styled film comedies in the 2000s: he directed "The 40 Year Old Virgin" (2005) and "Knocked Up" (2010), extending his brand as a producer with "Superbad" (2007) and the wildly successful "Bridesmaids" (2011). What all of these films share beyond an adolescent male sensibility is a soft humanism, good dialogue, and dead-on jokes. Apatow makes films everyone seems to agree on – smart, silly and fun. Yet again I was intrigued as one tepid review after another appeared for "This is 40", all to suggest that 'we love you Judd...but don't get old'. A good looking film with a deluxe budget, a lovely cast (including the always dependable Paul Rudd and a wicked Albert Brooks) as predicted the film goes nowhere. A family with money problems drives their BMWs to palatial homes with their swimming pools twinkling in the California sun. No one looks middle aged, and the jokes don't land. It would seem that even acting like an adult takes the fun out an Apatow movie. While not exactly humorous it is, like its director, extremely good humored and fun to watch. OK it's Life-Lite, dressed up impossibly fancy, and with nowhere to go dramatically. But like his doppelganger James L. Brooks even when it is all too much like a sitcom one never comes away exactly empty handed. Everyday people and all of their foibles are lovingly filmed, and that accounts for something.
And as a parting thought, what is HBOs "Girls" actually all about? We are two seasons in and no wiser. Is this Apatow produced series one long Lena Dunham journal entry? Is it a style piece? A pop tart? Why can't those girls cry convincingly? If their parents don't support them who pays for those one bedroom apartments in Williamsburg or Bushwick? Is this retrograde or future feminist? Is it teeny bop or current slice-of-life? The tone jumps around like crazy and while I enjoy Lena Dunham as a writer and enjoy these characters let's face it – none of these girls can act. It's appalling, actually. Where's Stella Adler when you need her? Ok she is dead but can't they cut an onion at cry time or something? Because if I remember correctly 20somethings, even in hip Brooklyn, do have feelings – lots in fact. And as a New Yorker I am here to tell you that in reality these cute white girls would actually be living in The Bronx. Because bad actresses without an income don't make it in New York, baby. Not without some tears.


in a long but probably absent-minded fit of expansion. There are now, if I am remembering correctly, six of them just in and around Harvard Square.
for appointments. Its pace was a bit slower and both its coffee and cakes were much better. Alas, gone.
There are still at least two other coffee shops where the brew has always been a big improvement over the ones at fast food Starbucks.
One is Peet's, which is also a chain but without the ambition to remake the entire country's pace of drinking. The other is Finale, a small local network with pastry you can die from...and probably will.
Any shutdown of 10% of a big chain expresses a grim reality in the economy. And it also means disaster for individuals and their families, even though Starbuck's wages were probably at the minimum wage or just above it. In any case, 12,000 employees have been laid off.
growers around the world, and now has a roasting outfit in the Boston area (Terroir). Unlike Starbucks and Peet's, which tend to over-roast, Howell's coffee is light-roasted so that the unique flavor of each bean is not lost. He's become sort of an icon in the specialty coffee movement. Crema -- which isa fantastic cafe that just opened in the Square -- serves George Howell products.


Infuriated internet users have demanded the arrest of an Emirati man who kept Indian migrants in a bird cage to force them into supporting the United Arab Emirates (UAE) football team.
Mounting calls to punish the impudent employer flooded social after a video of him encaging several Indian workers emerged online.
The UAE national, wearing a traditional white Arab garment, was shown sitting next to a large bird cage containing eight male migrants inside. The man, who was holding a stick, threatened to keep them locked up until they expressed support for the UAE team.
"Which team are you supporting?" the boss asked in an apparent reference to the Asian Cup clash between UAE and India, which took place last week. "India!" the workers responded.
The Arab employer, who was not satisfied with the reply, explained that they should cheer for the Arab squad while living and working in the UAE.
After proclaiming their support to the UAE football team the migrants were released from improvised confinement, triggering the social media outburst.
Despite explaining that the video was a mere joke, the man was accused of brutality and discrimination, with multiple internet users finding arrest to be a suitable punishment for the his action, which were deemed humiliating.
"Even if he was joking, and it is obvious that he is, this is a tasteless joke. It belittles human rights and encourages ill treatment and superiority. I hope the joke turns on him and he gets prosecuted," one user wrote on Twitter.
حتى لو كان يمزح وهو واضح انه مزحة بس مزحته بايخة وفيها احتقار للاوادم ومعاملة سيئة ودونية ،، ومزحته انقلبت عليه وبال نيابة عامة وتحقيق الله يعينه.
"[The man] said it was a joke, but this is NOT funny. Such treatment is facilitated by the abusive kafala system which entrenches discriminatory attitudes. This should STOP!" another user tweeted.
Over 2.4 million migrants have been working in Middle East's Gulf region under the kafala system which gives employers excessive power over workers. The strict regulations are often compared to bonded labor and don't allow migrants to leave or change employers without consent.


text:
Home » Annual report 2013-2014: OHRC Today » Legal in brief
Related e-Learning
Part 4- Key Legal Principles
de Lottinville and the application of Section 45.1 of Ontario's Human Rights Code
Litigation and inquiry strategy
Human rights obligations related to pregnancy and breastfeeding: Case law review
Summary: Ontario (Community Safety and Correctional Services) v. de Lottinville, 2015 ONSC 3085
Ontario cases show racism and racial discrminiation are still common
Commission appeals advance human rights law
Settlements and Tribunal decisions 2006-2007
Human Rights Commission sent 170 complaints to Tribunal this past year
Clarifying the Code
Section 45.1 of the Code provides that the Human Rights Tribunal of Ontario (HRTO) may dismiss an application, in whole or in part, if it is "of the opinion that another proceeding has appropriately dealt with the substance of the application." The challenge lies in deciding exactly when this applies. To help clarify the law, the OHRC intervened in two precedent-setting cases at the HRTO.
De Lottinville v. Ontario (Community Safety and Correctional Services), Claybourn v. Toronto Police Services Board et al., and Ferguson v. Toronto Police Services Board
In these cases, each of the applicants had previously filed complaints about the conduct of police officers under the Police Services Act (PSA). The PSA was amended in 2009 to establish the Independent Police Review Director (IPRD) and a revised public complaints process. The HRTO had to decide whether this complaints process was a proceeding that appropriately dealt with the human rights complaints.
The African Canadian Legal Clinic, the Metro Toronto Chinese & Southeast Asian Legal Clinic and the South Asian Legal Clinic of Ontario (the Coalition), the IPRD and the OHRC were granted leave to intervene in the Claybourn application.
We argued that the police complaints process is not a "proceeding" and does not appropriately deal with the substance of human rights applications, particularly in light of the different purposes of the complaints process (officer discipline) and Code (relief to victims of discrimination and removing discrimination).
The HRTO agreed with our position, ruling that section 45.1 of the Code should not be applied to dismiss an application because the same underlying allegations of misconduct have been addressed though the public complaints process under the PSA.
The Ontario Provincial Police has filed a notice of application for judicial review of the HRTO's decision.
Maxwell v. Cooper-Standard Automotive Canada Limited
This case involved a man who was injured on the job. He received Workplace Safety and Insurance Board benefits, but ultimately lost his job because the employer felt it had satisfied the return to work and labour-market re-entry referral provisions of the Workplace Safety and Insurance Act. Cooper-Standard argued that the case should not be heard by the HRTO because it had already been dealt with through the WSIB process.
In an August 2013 interim decision, the HRTO found that the WSIB processto determine whether the applicant waseligible for Work Transition was not aproceeding within the meaning of s. 45.1. It was not an adjudicative decision nor was there a process for the applicant to dispute the respondent's claim or appeal the referral for a Work Transition assessment. The process did not involve the application of an objective legal standard, did not give the applicant an opportunity to make submissions on the employer's position, and did not include a right of appeal.
The HRTO also found that the WSIB had not appropriately dealt with the human rights issues.
Blending seniority and human rights: Lesperance v. Caressant Care Nursing and Retirement Homes Limited
We intervened in a case where a part-time nursing home employee alleged that her employer and union discriminated against her by agreeing to collective agreement provisions that did not allow her to accumulate seniority during two disability-related leaves of absence.
In mediation, in October and December 2013, the respondents agreed to change their policies and collective agreements so that seniority would continue to accrue when people are on disability leave. They also agreed to adjust the seniority of any other employees who had been affected by the discriminatory seniority provision.
The public interest remedies in this case will affect three nursing and retirement homes which together employ more than 140 part-time employees. The HRTO's order incorporating the terms of settlement will also serve as a useful legal precedent to unions and employers negotiating seniority issues in future collective agreements.
Changing the bus stop: TB, MSB, and JBS v. Halton District School Board and Halton Student Transportation Services
In August 2013, we intervened in this case where the boardand transportation service did not agree to a mother's request to have her children's bus stop moved closer to her home because of her disabilities. Our goal was to help develop solutions that could be used by school boards across the province.
We took part in mediation with the parties, and helped them to reach a settlement. The board and transportation service agreed to move the stop closer to the family home, to seek the OHRC's involvement in preparing and delivering training for its policy development and front-line staff on human rights accommodation and inclusivity, and to amend their transportation policies to accommodate parents with similar needs. The board and transportation service also agreed to recommend similar policy amendments to the Halton Catholic District School Board.


text:
Dział spadku – pojęcie prawne oznaczające określenie wartości majątku wchodzącego w skład spadku oraz jego podziale pomiędzy poszczególnych spadkobierców.

Z dokonaniem działu spadku ustaje wspólność majątku spadkowego jaka powstaje w wyniku nabycia spadku przez kilku spadkobierców. Nie ma obowiązku dokonania działu a może być on dokonany na drodze umowy lub na drodze postępowania sądowego.

Kwestie związane z prawem spadkowym regulują artykuły tytułu VIII księgi czwartej kodeksu cywilnego – "Wspólność majątku spadkowego i dział spadku".

Na podstawie działu spadku nie jest możliwy podział długów spadkowych wchodzących w skład spadku, a jedynie podział aktywów wchodzących w skład spadku. Zmiana zasad odpowiedzialności za długi spadkowe związana z dokonaniem działu spadku powoduje odpowiedzialność za długi spadkowe w stosunku do udziałów w spadku. Do chwili dokonania działu spadku wszyscy spadkobiercy odpowiadają za długi spadkowe solidarnie.

Dział umowny
Stronami umowy o dział spadku muszą być wszyscy spadkobiercy (lub nabywcy udziałów spadku w przypadku wcześniejszego ich zbycia). Dział umowny jest możliwy gdy wszyscy spadkobiercy są zgodni co do konieczności, sposobu oraz warunków dokonania działu spadku.

Umowny dział spadku może być dokonany w dowolnej formie czynności prawnej, chyba że w skład spadku wchodzi nieruchomość lub inne prawa, do których stosuje się przepisy dotyczące nieruchomości albo przedsiębiorstwo (art. 1037 § 2 i 3 kodeksu cywilnego).

Dział sądowy
Gdy pomiędzy spadkobiercami nie ma zgody pozwalającej na dział umowny, to dokonuje go sąd. Przeprowadzenie sądowego działu spadku możliwe jest jednak także w przypadku zgody pomiędzy spadkobiercami co do zasad przeprowadzenia działu spadku.

Postępowanie w przedmiocie działu spadku prowadzone jest w trybie nieprocesowym, inicjowanym na wniosek. Wniosek o dział spadku składa się z dwóch kategorii elementów: elementów typowych dla każdego wniosku wszczynającego postępowanie o charakterze nieprocesowym oraz elementów charakterystycznych dla wniosku o dział spadku. Elementy charakterystyczne dla wniosku o dział spadku określa art. 680 § 1 kodeksu postępowania cywilnego, wśród nich znajduje się między innymi powołanie postanowienia o stwierdzeniu nabycia spadku albo zarejestrowanego aktu poświadczenia dziedziczenia.

Postępowanie w przedmiocie dokonania działu spadku prowadzone jest co do zasady przez sąd spadku, którym stosownie do postanowień art. 628 kodeksu postępowania cywilnego jest co do zasady sąd ostatniego miejsca zamieszkania spadkodawcy, sąd miejsca położenia majątku spadkowego lub jego części (w przypadku braku możliwości ustalenia ostatniego miejsca zamieszkania spadkodawcy albo sąd rejonowy dla m.st. Warszawy (w braku możliwości ustalenia właściwości miejscowej dwóch poprzednich sądów). Od tej zasady istnieją jednak odstępstwa, możliwe jest przekazanie sprawy do rozpoznania sądowi rejonowemu, w którego okręgu znajduje się spadek lub jego znaczna część albo sądowi rejonowemu, w którego okręgu mieszkają wszyscy współspadkobiercy.

Zobacz też
 Prawo spadkowe

Przypisy

Prawo spadkowe

redpajama_set_name: RedPajamaWikipedia


text:
Тира́нчик-мухолю́б (Mionectes) — рід горобцеподібних птахів родини тиранових (Tyrannidae). Представники цього роду мешкають в Мексиці, Центральній і Південній Америці.

Таксономія і систематика
Молекулярно-генетичне дослідження, проведене Телло та іншими в 2009 році дозволило дослідникам краще зрозуміти філогенію родини тиранових. Згідно із запропонованою ними класифікацією, рід Тиранчик-мухолюб (Mionectes) належить до родини Пікопланові (Rhynchocyclidae), підродини Тиранчикомухолюбних (Pipromorphinae). До цієї підродини систематики відносять також роди Тиранчик (Phylloscartes), Тиран-інка (Leptopogon), Каполего (Pseudotriccus) і Тиран-щебетун (Corythopis). Однак більшість систематиків не визнає цієї класифікації.

Види
Виділяють шість видів:
 Тиранчик-мухолюб гострокрилий (Mionectes striaticollis)
 Тиранчик-мухолюб оливковий (Mionectes olivaceus)
 Тиранчик-мухолюб вохристий (Mionectes oleagineus)
 Тиранчик-мухолюб рудогузий (Mionectes macconnelli)
 Тиранчик-мухолюб тепуйський (Mionectes roraimae)
 Тиранчик-мухолюб сіроголовий (Mionectes rufiventris)

Етимологія
Наукова назва роду Mionectes походить від слова  — маленький, бідний, хтось, хто зазнав втрати.

Примітки

Тиранові
Роди птахів


WHAT IS A BRIMMED HAT?
As its name suggests, a brimmed hat includes a hat crown and a brim which is a stiff circular piece of material that extends outward from the crown. The brim is generally made from the same material as the hat crown to provide great sun and often also great overall weather protection. Our collection of hats in this section mostly include hats with brims that ranging from 2 1/2 to 3 inches wide. These hats will comfortably accommodate both men and women with big heads.


text:
Which College Majors Make You Less Religious? August 3, 2009 Guest Contributor
Which College Majors Make You Less Religious?
A new study from the University of Michigan tells us some somewhat surprising news about college majors and their effect on religiosity.
Majoring in which subjects would decrease your religiosity? (That is, make you less likely to go to church and less likely to view religion as a good thing)
According to the study: the humanities (e.g. Music, Religion, Philosophy) and the social sciences (e.g. Economics, Sociology, Psychology).
If the findings are accurate, I'm not too shocked to see those subjects on the list (though I'm slightly surprised Biology isn't on it). In my experience, when people get exposed to other religions, they find many more similarities between them than they ever knew existed. Not just similarities, but sometimes exact stories, recycled between religions.
Philosophy might get you thinking about life beyond religion. Some of the social sciences may open a window to experiments that show the nature of human behavior — and that it has nothing to do with a god.
I don't know if others feel this way, too, but those are some hypotheses.
Majoring in which subjects would increase your religiosity?
Education and business.
No idea about those…
Majoring in which subjects would have little or no effect on your religious attendance?
The biological sciences and the physical sciences (e.g. Chemistry, Physics, Astronomy).
(Though the researchers add that majoring in the physical sciences does make you less likely to view religion as important in your life.)
Why does majoring in Biology or Astronomy (for example) not have a significant effect on your church-going habits?
Thoreau suggests one explanation:
I think the problem with the theory is that religion as actually experienced by many people is not about miracles and strict codes written on pages. It is a combination of a personal thing and a social/cultural thing… all of these arguments miss what actually matters to many religious believers.
The actual paper is here, but I don't have access to it.
What do you think about the results?
(via The Daily Dish)
Atheist Demographics
Atheist Bus Ads in Chicago Countered by Christians
August 3, 2009 The Actual Cause of Baldness
My sweeping generalization: learning the humanities challenges how you think about the world more than the hard sciences. Often times you just spit out the info they give you for the hard sciences, while you must learn how to form and express a cogent thought or argument in the humanities.
Education and business. Many cynics would go "Hah!" at the business major results, believing religious people are truly greedy under the skin. Maybe so, but to themselves, they are often go getters who see a way to provide for their family in a big way. Getting out into the world and doing something appeals to many religious minded folk because, well, you don't have to think that much. You just do. And some do it extremely well.
Education is a tougher picture to frame. I've already heard people who believe it to be part of a religious conspiracy to indoctrinate our children in an easy environment. To some people, this is true. To most, they just see education as a prime way to fulfill any religion's request to serve others. What easier way to serve others than to get a teaching degree and get placed right in a school? Of course, service turns to evangelism in the most highly publicized cases
sc0tt
The study measures change in religiosity during college, so perhaps biologists and astronomers and engineers already were non-religious before starting at university; and perhaps humanities people weren't.
Typical of such studies, one of the recommendations is probably to do more studies.
This is exactly in accordance with my experiences. I was a computer science and biochemistry major, but the straw that broke the camels back was my social psychology class, which convinced me that, yes, it is possible for billions of people to be so wrong. Biology is only a problem for people who think evolution disproves god, which really isn't the case for most people.
What about going to Seminary or majoring in Religion?
I know several ex seminarians that are now atheist. Also a former nun who directly attributes her atheism to all the classes she had where they essentially trained her on how to explain it all, she said "they all knew it was not true".
As a math major I would go with Science as reinforcing my existing atheism and opening one to the scientific method. It also provides one with the true information that makes religious claims so ridiculous.
There's nothing better than an intro philosophy of religion or ethics course to give fuel to destroy many mainstream religious arguments (my intro to philosophy professor actually used Pascal's Wager to show us how to destroy a weak argument). the thing about philosophy is it is based on logical argument and, if you really look, a lot of religious arguments are just plain bad.
My own personal experience says that for me, the physical sciences worked in changing my beliefs from religious to non-religious. It was my curiosity about the physical world that ultimately helped me in letting go of my supernatural views. I consider myself to be a good student though, and rather than just "spitting out the info" I actually thought about what I was learning. Having good teachers helps too of course 🙂
A find this post rather interesting, as before college I was an apathetic Catholic. I majored in history in college while taking a lot of philosophy classes. Being exposed to so many thoughts and ideas changed how I viewed the world insofar as people, especially conservatives (I think) tend to view the world black and white and that did not jive with what I was reading and learning in college; existentialism, Plato, Socrates, Marx, Descartes, Hume, Derrida, and Foucault.
It was not a sudden change but a gradual one of 4 years and I am never going back! Marx and Camus are my favorite as they are proponents of changing the world, that one has power to do so, not through an invisible intangible force (insert metaphysical being here). My love of history and philosophy led me to atheism, and my live has been enriched immensely because of it. The world opened its doors of ideas and complexity and I left the intellectually stunted church behind (not that I cared much about it anyways, hadn't been to church since I was confirmed in 8th grade).
The study is the primary source of national data on trends in drug use among students, but the survey participants are asked many questions about demographics, beliefs and education that allow for the comparisons made on student majors and religiosity.
So religiosity wasn't even the focus of the study and the parameter being discussed here is changes in how often the students went to religious services and how important they consider religion to be in their lives; it is mostly silent about changes in belief.
I agree. Strongly religious people probably steer clear of science altogether. Engineering, being the practical application of scientific knowledge, may not challenge beliefs and may not be a causal factor in changing people's mind.
I can see how philosophy, religion, ethics, and humanities classes could make religious people think about things that they never thought about before….
Daniel Fincke
Thoreau's piece drove me nuts for fallaciously arguing that the incompatibility between religion and science that non-accommodationists insist on is somehow empirically refuted by the simple existence of religious scientists.
Apparently Thoreau does not get the difference between an empirical descriptive theory of incompatibility and a normative theory that two proposed sets of ethical norms (including norms for belief formation) are incompatible. The strict norms and assumptions by which scientists assess beliefs and the assumptions and lack of epistemic standards which religious institutions at large advocate as permissible are in serious conflict.
It would not matter if every scientist in the world participated in religious institutions, because that would not make scientific habits of thought (and the ethics of belief formation embodied in those habits) compatible with either (a) religious habits of belief formation or (b) religious institutions' routine practices of promoting anti-naturalistic assumptions and counter-rational/counter-scientific habits of belief formation, which no scientist would tolerate in her laboratory.
In another post, I also disputed the notion that the results of this study are somehow explained by a supposed greater prevalence of "post-modernism" in the humanities.
hoverFrog
For me Philosophy and Victorian social history moved me from apatheist to atheist. Discussing Determinism and trying to reconcile these ideas with how we treat criminals, children, the mentally ill and other groups differently really made me think about how we are. We aren't made in the image of some perfect being but develop based on our biology and our environment. From there the more I found out about everything the less likely I was ever to catch the religion meme.
Noadi
Studying history and anthropology were the death blows to any religious feelings I may have had.
SarahH
I became an atheist during my time at college, during which I majored in both Religious Studies and Philosophy, so I fit the pattern.
I would also like to see a study that measured religious changes against the amount of time that students spend overseas – especially in cultures that don't have the same predominant religion as their own.
I have a friend who majored in the sciences, stayed very religious, and then was stationed in Japan. He said that it's difficult to keep believing the rigid teachings of Christianity when you live next to a shrine for two years. He seems mostly agnostic now.
Tyler in SoCal
I was a Business and Graphic Design Major. I was involved in a Business fraternity and le tme tell you, it was essentially a Young Republicans club, although as far as I could tell it was entirely secular. I grew up in a mix of lapsed Catholicism, family moved into an Episcopalian Church, and then back to Catholicism before I attended a Catholic High School. I think Ive really been an agnostic/atheist my whole life but there was a blockage not allowing me to disavow of some notion in Heaven or something. I broke free post-graduate and happier than ever. Im not sure if college really played a role. I would say Catholic HS played more of a role.
People in the sciences are less likely to view religion as important, but are not likely to lose their religiosity during that time. The logical implication is that of the people who choose science majors, more of them are less religious. Might this relationship be causational? Perhaps religiosity discourages study in science. On the other hand, study science does not seem to discourage religiosity.
So let's just keep in mind the nature of the conflict between science and religion. It's not that science discourages religion, but that religion discourages science.
adventuresofj
As a social sciences teaching major… um… I can say I think I came out less religious than when I started.
I find it pretty cool that my major, music, is on the list that makes you less religious. It's really interesting to me since so much of the music we study, especially Bach, was written "for the glory of God".
I'm in the Psych-major-turned-less-religious camp, and here's my 2 cents on the social sciences vs. "hard" sciences. When you first learn about the scientific method in elementary school, it's usually in application to a hard science like chemistry or biology. I think kids get the idea that science only works in those domains, and people who major in those areas could continue to feel more comfortable applying scientific thinking to such topics. People who major in the social sciences, however, are taught how to apply the exact same type of scientific thinking to less "hard" areas. You get in the practice of thinking critically about everything, especially everyday life, and this skill will likely bleed over into religious thought.
Jennifurret
Speaking as a biology undergrad, I know far too many biology majors who don't believe in evolution, or believe in "theistic evolution" bullcrap. I've met more biologists who said learning about the complexity of life brought them toward God, rather than away from him. The thing is, unreligious evolution believing biology undergrads are the ones who go on to be professors and academics, while the religious ones all become doctors or forest rangers or lab techs. So by looking at professors you may expect Biology to be a heathen mecca, but it's not in the undergrad world.
I realize I may be stepping on some toes by overgeneralizing, but my observation in college was that business and education majors were unimaginative, authoritarian types who respect the system and don't want to rock the boat.
I also noticed that biology, chemistry and physics majors were already atheists. I majored in philosophy and communications, but I was already an atheist when I got there, so I guess that doesn't prove anything.
Atheism or non-religiosity tends to be a factor in whether a person majors in a scientific field rather than exposure to scientific evidence being a reason that people become atheists.
As a science major myself, there are a reasonable number of cases where religiously-related ideas were actually better than more atheistic ones. (The Big Bang and the assertion that complex life cannot arise, in a matter of days, from non-life to name just two.)
Theistic creation of the universe (though not necessarily a belief in miracles) is at least as predictive as atheism if not moreso in a scientific context.
Just to put my 2 cents in, but I'm not sure this survey is telling us exactly what we might think it's telling us. I am an English and Spanish double major about to graduate, and my experience is that although humanities departments teach their students to think critically about ideas, certainty is replaced not by evidence-based skepticism but by a kind of postmodernist relativism, an idea so vague I am still pretty much clueless as to why I should accept it and what it might do for me. However, I'm pretty sure this is not the case in Philosophy departments, which in the U.S. at least are dominated by analytic philosophy (Bertrand Russell, for example), as opposed to the continental philosophy (Derrida, Sartre, Nietzsche) that is favored in English departments. That being said, I think the element of relativism that would lead students to abandon religious belief is the rejection of the idea of absolute, objective truth. Unfortunately, this also leads some humanities students or even professors to be skeptical of or even reject the evidence-based approach used in scientific inquiry.
neosnowqueen
I'm surprised there aren't any English majors speaking up. I did have an intellectual interest in religion and social sciences and could have minored in both, but my big focus was literature. And since the Bible is a great big set of books, it's really not strange that I began applying critical thinking to each story in the Bible, keeping in mind many forms of literary criticism.
P.S. Milton's Paradise Lost did more to shatter my religious foundation than any of my religion classes.
My own personal experience was one of enrolling in a hardcore fundamentalist Evangelical Christian college as a hardcore fundamentalist Evangelical Christian and through the study of philosophy and religion coming out an atheist.
Draw whatever conclusions you will 🙂
I'm majoring in Ecology, Zoology and Evolution.
I wonder how that would affect ones level of religiousity
Anthrogeek
I just graduated with a BA in Anthropology with a minor in Religious Studies, before that I was a Biology major. While a biology major I could mentally separate my faith from my science.(I actually don't think I made any connection between the two believe it or not)
When I started taking classes in anthropology and religious studies that ended pretty quickly. It just felt hypocritical not to apply the knowledge I gained through these classes to my own life. I also think that eventually I learned far too much about religion to ever believe in it.
Studying Medieval history and the development of Christianity certainly did nothing to help my Freshman year spiritual crisis!
Dr.Bruce
Two points: First, correlation is not causation. In other words, it may be more reasonable to say the data shows the choice of majors of people from different backgrounds, rather than presuming a change in college.
The second and more important point is that research shows that a small amount of education just increases conformity. Americans with only a grade school education are more likely to make up their own minds. As people here get more educated, they become less and less likely to think independently, and more likely to conform to the majority opinion. This phenomenon peaks with undergraduate education. After the bachelor's degree, the trend reverses again, and people with more graduate education are more likely to think independently. While getting a PhD and becoming (say) a biology professor does make one less likely to correlate with being religious, it is not 100%. It is only at the highest levels (e.g., National Academy of Science) that education and/or life stability and self-confidence are high enough that we see the maximum independence from such trends as religious views.
So I would expect that graduate education in biology or astronomy or geology would begin to show some effects due to correlation with specific major field. But before the graduate level, I think both religiosity and choice of major are both merely reflecting degree of conventional upbringing. But then, I'm just guessing. But it makes sense to me to see it this way.
Gabriel G.
I'm gonna be majoring in Psychology and/or Creative Writing and I hope to take at least some classes in Philosophy. If I wasn't already an atheist, I wouldn't be surprised if I became one in college.
Also: WOO.
Also also: whether or not the study is full of crap, it's still pretty funny. (in a good way)
efrique
I think there's probably a fairly simple explanation.
Here's one conjecture:
Consider that people contemplating tertiary studies are all across the spectrum in religiosity, but the ones who are most likely to lose religious belief by doing (say) biology (because their strict interpretation of the bible is at direct odds with basic biology) are keenly aware that this is a likely outcome, so they're more likely not to consider it in the first place.
They don't realize that many other subjects can have the same effect…
I actually can attest to being a recent art education graduate who is an atheist. However it is just a bit of common sense involved in that reasoning, schools are historically based around a religious seeped education being fed to our students, i.e. horn books having the "Lord's prayer" etched on them as a way for students to learn reading. Also most of our schools, as we can tell by the rampant idealist creationists, are manned by people who go to church and who have this social group stemming from that. I must say though that even in my student teaching all of the art teachers I have met have been non religious, one even raising her children as free thinkers. From personal experience I know that out of all the people I was in my student teaching seminar with just myself and the other art education girl were the only ones who did not seem to just leave their job luck "in the hands of god". Part of me wants a study done to see which subject teachers are the most religious, my hypothesis would be that science and art will be on the lowest tier of religiosity.
Neon Genesis
The only reason I can think of as to why music might lead to someone being less religious is maybe it's going back to that whole argument from beauty Dawkins referenced in The God Delusion? When Dawkins was arguing against it, he made the point that maybe people who used this argument were just jealous and were using God to explain why somebody could make such beautiful music but they couldn't. So maybe when they go to music class and learn how to play an instrument themselves, they realize that the beauty comes from the person themselves and not from God and they can make beauty too, so they realize the argument from beauty no longer makes sense? Or maybe it's just that when you take a music class, they spend so much time practicing their instruments for concerts that they don't have the time to think about religion and so their belief just gradually falls away from lack of interest?
bsoist
@sc0tt
Good point. Perhaps those majors attract the least religious to begin with.
@Ben
Agreed. Many theists, myself included, have no issue with cosmological theories or common descent.
@Luther
I too know several people who have learned to question religion by studying religion. In my own experience, my biggest questions come from the Bible itself.
@Lindsay
Many religious people would say that some social sciences are not valid because one should not apply the scientific method to all areas of life.
@Daniel Fincke
I'd like to know what school you attended.
World Religions and Anthropology are what did it for me.
I majored in Business, though, and have to admit that I see what they mean. I encountered some very conservative attitudes there, such as to conform, to trust in the "invisible hand", and it was basically pounded into my head that America was a great place that helped other countries out, which was the complete opposite from what I was being told in some of my liberal studies classes.
absent sway
Something the humanities are good at is dismantling an authoritarian worldview, which certainly was a blow to my conservative evangelical framework. Also, coming from said framework (at least in my experience), even when facts are suspect, the human condition is moving and others' testimonies/experiences are generally trusted and taken seriously. My various humanities and social science courses bombarded me with a multitude of others' experiences and ideas which challenged my own, and I was desperately contorting myself to fit these truths into my worldview somehow. Bio and Astronomy were a welcome respite from agonizing over the problem of evil, institutional oppression, etc. I'm not saying that my science courses didn't challenge me, too, but it was on a less personal level.
Luther said: "What about going to Seminary or majoring in Religion?"
I know, for myself anyway, that studying other religions is what guided me towards atheism. I've tried a few religions and they all seemed too alike to me.
I grew up Mormon, and during high school I was urged to attend seminary classes every morning. Yup… I got up at 5:15 every weekday to attend. We'd study a book of scripture every schoolyear: Book of Mormon, Old Testament, New Testament and then Church History including the lesser-known LDS scriptures, the Doctrine and Covenants and The Pearl of Great Price the final year. I credit those years with urging me towards atheism, too, or else I wouldn't have learned as much as I did about the Bible and the LDS scriptures and church history.
Many Christians will say that atheists never read the Bible, and that if they would, they'd all have a change of heart. That's not true at all. I know lots of atheists who study that book hard, and many of them say that reading it is what contributed to them finding out for themselves that there is no God.
Also, in regards to Education and Business leading to an increase in relilgiosity? Could it have anything to do with "Please GOD make my students behave!" or "Please GOD bring me customers!"
Incidentally, today I saw a lot of little small businesses owned by Asians that have those lucky cats in them. I don't know if that's a cultural thing or a superstition. They're cute, but do people actually believe they'll bring in more customers and more money? *scratches head*
Neal Camp
I went to college to major in religious journalism. (Religion meant Christianity).
The first book assigned in my Religion 101 class treated all religions, even Christianity, as myths. I had never thought of my own religion as myth. What a mind opener. I changed my major to world religions. That along with classes in logic and propoganda led me to athesim snd freedom.
As an engineering major, the sciences keep me busy with scientific thought and most of my professors are atheists/agnostics/humanists. But as a a religious studies minor I am surrounded by Christians who don't know a damn thing. My reason for my minor is to understand more than just the few half dozen religions that I know and to really understand the basis and history of the worlds religions. But Hemant is right. The reason I left Christianity was because I found flaws in the religion I had too much faith in upon studying it.
Mr. Camp what do you with your World Religions Major? I am minoring in Religious Studies because I cant find a real use for it as a Major.
Dariel MIller
I'm with you. I have a hard time believing that the physical sciences doesn't take people farther away from religion and god. For me Astronomy just crushed the remaining sliver of possibility in my mind that someone creator could actually watching over our little planet when we are merely a sand speck in infinite space. Astronomy is mind opening.
I was a biology and psychology major during college, which made me more religious probably because I always ended up praying for a miracle during exams. I always find it funny when atheists try to use the scientific method to prove God doesn't exist. First of all, there is a reason why religion requires you to have faith. Faith is the belief in the unseen. You either have it or you don't.
Science does not explain everything. Science is just a series of theories that are constantly undergoing revision. Some scientific "facts" that we thought were true before (and were proven using the scientific method) have now been deemed false. If the scientific method is so flawless, then how could this have happened? Are we all so arrogant to think that our current knowledge of the world and universe are sufficient to explain EVERYTHING? Don't get me wrong. I think science is a great tool at gaining understanding of the world, but it cannot explain everything. Can science explain how a tumor can disappear suddenly from a patient without any medical treatment? Can science explain how some people apparently die and come back to life 15 minutes later? I haven't heard any decent scientific explanations. The world is not always what it seems. Not everything is tangible and can be figured out by performing some calculations. That's where religion or spirituality comes in.
Nina Lee
Based on Godel's theorems, it's not possible to have a complete and consistent explanation of everything. And just b/c professional scientists can't explain everything doesn't mean we shouldn't use our own brains to figure things out, instead of relying on given explanations, religious or not.
Tina's post is an example of this phenomenon: when humans don't perceive supposedly scientific explanations to be useful enough, their brains automatically turn to other explanations they've been exposed to, unless they're philosophers or non-professional scientists who've done their own analyses (see Science and God: An automatic opposition between ultimate explanations).
Similar to the results of the study on college majors and religiosity are the results from an analysis of Al Qaeda terrorists (w/ a note added by me):
"Three-quarters were professionals or semi- professionals. They are engineers, architects, and civil engineers, mostly scientists. Very few humanities are represented, and quite surprisingly very few had any background in religion. The natural sciences predominate. [Note: practices based on findings from science; such as engineering, architecture, or medical care; are not the same as scientific study.] Bin Laden himself is a civil engineer, Zawahiri is a physician, Mohammed Atta was, of course, an architect; and a few members are military, such as Mohammed Ibrahim Makawi, who is supposedly the head of the military committee."
It seems that when a person doesn't understand humans (including himself/herself) in light of what humans have learned through the sciences or humanities, the person's brain is more likely to accept and think in terms of given religious/political memes.
I was a Visual Arts major in college. The art history courses that touched on religious art through the ages put the nail in the 'religious' coffin for me. The overwhelming evidence that Christian art and symbols (as well as ideas)were borrowed from ancient pagan religions slapped me awake. I also had taken a course on evolution in freshman year which gave me pause about my beliefs, however I still maintained that perhaps God was responsible for evolution. I was still holding on. Evolution hammered the nail halfway in and Art History was the final blow.
I'm a sociology major in my second year of University at the moment. I was actually an Fundamentalist, Evangelical Christian until around the time I was starting my senior year of High School.
However, I wasn't a very informed non-Theist. I still had very little knowledge of scientific principles and for the first year or so, I retained the belief that Intelligent Design "Theory" and Naturalistic biology were a legitimate scientific controversy, thus I relied on logic and philosophy to use in debates. (Which still worked quite well, long story short I once embarrassed my still-evangelical dad at a party where we made a spectacle of debating the validity of the Christian religion, but I digress.)
Once I got to college however, I began learning about European history, world religions, the natural sciences that I was until then very ignorant of, the philosophy of humanism and so on. Now instead of acting like the angry little dissenting teenager who hated waking up early on Sundays regurgitating old (although effective) atheist philosophy, I felt like I could actually think INDEPENDENTLY on these subjects, and has increased my atheism ten-fold.
I chose to major in sociology for a multitude of reasons, one of the biggest being understanding religious fundamentalism as a social structure so I could come up with some idea on how subvert the dangerous ideas that are taken so seriously by people in the United States and elsewhere. Such as that Global Warming isn't happening, or that the destruction of the earth is a good thing because it signals the return of the messiah to judge the earth. (I'm generalizing I know, but it is honestly what my parents espouse.) Thanks for reading, I realize my comment is long I just had a lot to say. =]


text:
/**
 * @license Highcharts Gantt JS v8.1.2 (2020-06-16)
 * @module highcharts/modules/current-date-indicator
 * @requires highcharts
 *
 * CurrentDateIndicator
 *
 * (c) 2010-2019 Lars A. V. Cabrera
 *
 * License: www.highcharts.com/license
 */
'use strict';
import '../../parts-gantt/CurrentDateIndicator.js';

redpajama_set_name: RedPajamaGithub


So I received a pair of $896 money orders in the mail. They were to pay for a $165 computer power supply. I'm to send the power supply and the difference, minus an extra fee for my troubles of course, to the scammer's bank account. I'll get right on that... I'm going to email him back and tell him the bank wouldn't cash them, just to waste a bit more of his time.
Another scammer wanted me to help him claim an unclaimed bank account at some back, worth $15,000,000. Wow wee, what luck eh? So he asked for my phone number, so I gave him the number to my local police station. He got back to me saying that he tried to call but got a voice mail. Sadly, he probably didn't call at all.
So then he sent me a Word document that I was supposed to fill out. It has some personal info on it but nothing too bad. So I made a file that was about the same size at that file, but was pure jibberish. I emailed it back to him as directed, and told him I had added some extra info like bank account numbers and social security numbers, in case he needs them. So this guy is going to freak out, and spend hours trying to open this file that he thinks is the jackpot. I'm also hoping that this scammer is paying by the minute to use computers at an internet cafe.


2007-02-27 10:32:00 PST OAKLAND -- A former Alameda County mental-health worker was sentenced today to five years' probation and ordered to perform community service for being an accessory in an attack in which a teenager slashed the throat of a 75-year-old Berkeley woman.
Hamaseh Kianfar, 32, initially told police that she happened to be driving by the Berkeley Rose Garden on March 16, 2005, and saw the 16-year-old Oakland girl holding a knife and running down the sidewalk toward the victim, Katherine Pope, and her husband, police said.
But Kianfar, of San Rafael, later acknowledged that at the time of the attack she was with the mentally disturbed teenager she had met at Juvenile Hall and drove her away from the scene in North Berkeley, police said.
In court today, Deputy District Attorney Connie Campbell excoriated Kianfar, saying she was unremorseful and failed to acknowledge responsibility in the case. The prosecutor denounced as "psychobabble" and "offensive" claims by Kianfar that she was not able "to have boundaries."
"It wasn't boundaries," Campbell told Superior Court Judge C. Don Clay. "It was the choices she made."
Said Campbell, "It's consistent arrogance. This denial and arrogance is amazing to me."
Kianfar's attorney, Laurel Headley of Berkeley, said her client was "an exemplary person who made a very, very serious series of mistakes. But it was one time in an otherwise amazing life of 32 years. She has taken responsibility."
Clay sided with the defense, saying that she appeared to be contrite. Still, the judge noted, "There is absolutely no excuse for this educated woman's conduct."
Clay said although Kianfar waited 15 hours before calling police, had she not contacted investigators, the teenager might very well have attacked someone else. "This minor is troubled and, quite frankly, well beyond (Kianfar's) ability to control."
Clay sentenced Kianfar to five years of probation, 30 days with a sheriff's work detail and 2,000 hours of community service. If she doesn't abide by the terms of the sentence, she could be sent to jail, the judge warned.
Kianfar declined comment outside court today.
In December, Kianfar entered a no-contest plea to a charge of being an accessory after the fact to assault with a deadly weapon. Prosecutors had originally charged her with being an accessory after the fact to attempted murder.
At the time of the attack, Kianfar was a part-time guidance counselor at Juvenile Hall in San Leandro. She has since resigned.
Pope was walking with her husband, Alexander, near the Berkeley Rose Garden on Euclid Avenue when, for no apparent reason, the teenager grabbed the woman by the throat and, without saying a word, slashed her neck to the bone, police said. The knife narrowly missed Pope's veins and trachea, and she survived.
Pope yelled, "I've been cut!" and "Help!" as her husband tried to chase after the teen and Kianfar as they drove away, Pope testified at a preliminary hearing for Kianfar in May.
Although Kianfar called police the next day and was the first person to give investigators the suspect's name, prosecutors said she concealed information.
When asked by police to explain her inconsistent statements, Kianfar said she was "confused because the incident was traumatic and her memory was disorganized," police said in a report. "She thought nothing had happened to the couple."
But Campbell said today that Kianfar urged the slasher to flee and gave her a ride without notifying police -- and bought her new clothes to help conceal her identity.
"She has yet to truly take responsibility for what she did," Campbell said. "She paints herself as a kind of hero for calling police. Her story is replete with lies that are completely inconsistent with the facts."
In June, a juvenile court commissioner ruled that the girl who slashed Pope must undergo treatment at a hospital in Tulare County.
Kianfar was accompanied today by friends and family members, including her father, Ali Kianfar, the cofounder of the International Association of Sufism. Sufism is a mystical or esoteric form of the Muslim faith that seeks a direct experience of God.
Hamaseh Kianfar and her sister, Sahar, translated and compiled a book titled "Sufi Stories." A posting on Amazon.com shortly after her arrest said Hamaseh Kianfar has a master's degree in psychology. Her mother, Nahid Angha, co-founded the Sufi association.
The posting said she has been involved in a variety of community counseling efforts, including the Forgiveness Project at Stanford University; Squires, an inmate-intervention program at San Quentin Prison; guided imagery at Marin General Hospital; suicide prevention at the Human Needs Center; and research on autism at the department of neuroscience with the University of California.


text:
«Маленький лорд» (в оригинале ) — первый роман трилогии норвежского писателя Юхана Боргена, написанный в 1955 году. В первой книге описывается становление характера главного героя Вилфреда Сагена, родившегося в начале XX века в богатой буржуазной семье. Два последующих романа, «Темные воды» (), 1956) и «Теперь ему не уйти» (, 1957), описывают события в жизни главного героя и норвежского народа во время Первой и Второй мировых войн.

Роман переведён на множество иностранных языков, в том числе, на русский язык (переводчик Ю. Я. Яхнина) и языки народов Прибалтики.

История
Роман появился в 1955 году и поначалу автор не имел намерения писать его продолжение. Но успех произведения привёл к появлению двух новых романов, в которых, в отличие от первой части трилогии, помимо становления характера главного героя рассматриваются и судьбы страны, вовлечённой в мировые войны. Хотя написание двух следующих романов и не входило в первоначальные планы, автору удалось закончить их всего за два года и органически связать все части трилогии между собой.

Роман «Маленький лорд» отчасти был задуман как пародия на детский роман о примерном и очень положительном мальчике «Маленький лорд Фаунтлерой», вышедший в свет в конце XIX века из-под пера Ф. Э. Бёрнетт.

На русском языке роман был издан впервые в 1968 году.

Сюжет
Маленький лорд — детское прозвище главного героя романа Вилфреда Сагена, данное ему матерью за его внешнее сходство с ангелом. Необыкновенно одарённый мальчик, Вилфред родился в богатой буржуазной семье. С ранних лет он, в ряду других своих талантов, обнаруживает умение анализировать свои и чужие поступки, а также их мотивы. Это умение он использует, лицемерно «подстраиваясь» под каждого члена семьи, что позволяет ему оградить свой внутренний мир от внешнего вмешательства, а также манипулировать окружающими. И практически никто из его родственников не догадывается о странных выходках подростка. Среди «подвигов» Вилфреда — победа в столкновении с уличными мальчишками, ограбление табачной лавки во главе ватаги побеждённых, бесцельная кража сумки с газетами и поджог на хуторе. На удивление, все эти проделки сходят Вилфреду с рук.

По существу, у Вилфреда нет друзей, хотя он изредка снисходит до общения с простодушным одноклассником Андреасом или с группой ребят в посёлке у моря, где он часто проводил лето вместе с матерью. Вилфред слишком незауряден, чтобы находить удовольствие в общении со сверстниками. Пожалуй, единственный человек, вызывающий его искреннее восхищение — фру Фрисаксен, бедная пожилая женщина, живущая на берегу моря. Эта искренняя и добрая женщина обладает глубоким чувством собственного достоинства и чужда социальных условностей. Странно, что и его давно умерший отец (он покончил жизнь самоубийством) когда-то был очарован этой женщиной и даже имел от неё сына, Биргера, который был старше Вилфреда на шесть лет.

Воспоминание об отце сводилось для Вилфреда к лёгкому облачку сигарного дыма, но эта тема постоянно мучает его. Он любит бывать у Андреаса, чтобы понаблюдать за его отцом, вечерами спящим в кресле. Он мысленно разговаривает с отцовским портретом в своей комнате и, взрослея, постепенно начинает понимать собственного отца, ощущая с ним духовное родство.

В ходе взросления Вилфред сталкивается с проблемами взаимоотношений с учителями, сверстниками, матерью, другими родственниками, с девочкой-скрипачкой Мириам, в которую он почти влюблён. Пытаясь избежать фальши и лжи, в которых он всё больше запутывается, Вилфред убегает среди зимы в дачный посёлок к фру Фрисаксен. Но он находит её мёртвой, а сам чуть не погибает от холода. Последствием этого поступка стала долгая болезнь, приведшая к временной потере голоса. Но истинной, скрытой, причиной молчания Вилфреда оказалось полное нежелание разговаривать с окружающими.

Роман заканчивается сценой погони. Попавший в сомнительную компанию, избитый и ограбленный, Вилфред слышит пророческие слова, давшие название третьей части трилогии — теперь ему не уйти.

Источники
 Предисловие Элеоноры Панкратовой к русскому переводу книги

Литература Норвегии
Романы 1955 года
Семейные саги