" People don't get along because they fear each other. People fear each other because they don't know each other. They don't know each other because they have not properly communicated with each other".
Stereotypes based on assumptions become part of how we think, how we believe others should act at certain times of their life and how we believe a person must behave (Angus & Reeve, 2006).
Kitwood (1997) likewise believed we should not judge people living with dementia in relation to how we think a person should behave.
Dementia may well challenge us as care partners because of the fundamental complexity of the condition, however, within the complicated domain of understanding behavioural and stress related responses, it may be considered more beneficial to appreciate the world through the eyes of the person living with dementia.
This consequently may enable us to utilise our own strengths and abilities, to capture life from their perspective, without the judgmental labels and attitudes that we as cognitive aware individuals, tend to place upon them.
To care for a person living with dementia in a respectful and dignified manner, to enable them to continue living life as they know it, requires a major conversion of 'our' inner fears and impressions associated with dementia.
Pessimistic attitudes continue to be biased.
Subjective terminology such as assuming a person "suffers", "is a burden", "loses oneself", is a "victim" or "afflicted", are terms that are demeaning and derogatory, immediately providing a dehumanising attitude based on our cognitive personal opinions. As are the terms "challenging behaviour", "behaviours of concern" and "BPSD".
These depictions intentionally describe behavioural expression in a manner clearly proclaiming that 'only' people living with dementia exhibit behaviour, people living with dementia are challenging 'us', and misleadingly, making a untrue declaration, that behaviour, psychiatric conditions and dementia are co-joined.
Aligning dementia to mental health through a classification such as BPSD, is an error in judgement related to categorisation.
It appears this has arisen because of uncertainty within a health framework founded purely on symptoms that only 'seem' to have at times, 'some' commonality.
It is essential we advocate for dementia to be recategorised within a disability paradigm now that we are more knowledgeable.
The past may have been mental health, but the future requires reform to adequately represent the experience of people living with dementia.
This will promote and support a more enabling approach and assist in change regarding societal stereotypical attitudes towards behaviour and dementia, and cease boxing people for the sake of expediency.
It is clear these invalidating and caustic typecasts, do not reflect the actuality of behaviour nor dementia.
The power of destructive language.
Further discernments regarding behavioural expression are habitually based on archaic, ageist, and negative stereotypes.
Many people within the community, inclusive of medical professionals, critic people who live with dementia, based on biased cognitive viewpoints, and one-sided recommendations that a person is 'misbehaving', 'inappropriate', 'problematic', 'attention seeking', or 'disruptive'.
These imageries are essentially supplementary prejudicial assumptions, and are incorrect and inappropriate.
We should instead consider that behaviour is a response to feeling devalued, unmet need essential to that person's life being ignored, and/or frustration due to inability to verbalise this effectively.
Accordingly, it seems it is we who are not delivering, and are the catalysts to creating the stigma connected to behaviour and dementia.
The fault directly lays with our behaviour in generating this attitude.
Ignoring the actual triggers for behaviour, neglects the needs of people living with dementia and often results in negative consequences (Killick & Allan, 2001).
'behaviour of such intensity, regularity and extent that the physical welfare of a person and others may be placed, or is likely to be placed in serious danger.
It is necessary to perceive behavioural expression in relation to the person, the possibility that needs are not being met, as well as the subsequent frustration in loss of ability in being able to effectively communicate those needs.
The concept of behavioural expression has come to be viewed less as a problem, and more as communication, or an expression of desire, or underlying distress, often triggered by the interaction between the person living with dementia, the care partner and the environment'(Bisiani 2010).
Learning to embrace another language.
As practitioners, we can make erroneous choices for people living with dementia by allowing our prejudices to take precedence, thereby misrepresenting their sense of personal and individual characteristics and needs (Killick & Allan, 2001).
By adjusting ourselves, we may effectively meet the specific and distinct needs of those being cared for, thus value and honour their personhood, uphold the place they hold within the world, and maximse their quality of life.
This attitude enables us to look deeper into ourselves and realise that we do not have the right to thrust our own personal subjective choices onto another, as this effectively negates the importance and relevance of that person's civil liberties, stripping them of their personhood and the place they hold in the world.
Furthermore, Sifton (2004), suggests that, as caregivers, we cannot expect the person with dementia to try any harder.
Instead, it is recommended we appreciate and comprehend what a person is endeavouring to communicate, why they are trying to communicate a specific issue, and how we can resolve it with them, as a "partnership", together.
Goldsmith (1996) likewise advises that we need to be willing to cross the threshold into the world of people living with dementia, with all its confines and limitations, instead of expecting them to act within ours.
Those that care for people living with dementia can, at times, struggle with this aspect of flexibility.
The person who lives with dementia exists in a world in which it is a privilege for us to share, and they can provide us with the insight and inspiration to become a better version of ourselves, just simply by "understanding".
When endeavouring to fathom the world of a person living with dementia we should attempt to capture their conflicting perspectives, and scrutinise the understanding of what we perceive.
Hence, we may recognise, and attempt to upkeep each person's reality as their own 'personal truth' (Patton, 2002).
Reverse destructive and harmful myths.
If we truly 'listen' to the behaviour of a person living with dementia, it is possible to understand their methods of communicating, thus open a new world between those attempting to connect.
Respecting someone and upholding their dignity involves honouring their individuality and intricacy, their preferences and choices, their need for control over facets of their lives, and always respecting the necessity to have those selections and partialities considered and provided (Killick & Allan, 2001).
Dehumanising and disrespecting others by not providing choice, may create an environment in which that person may feel isolated within their reality, with no means to communicate their needs and preferences.
Furthermore, it is possible this generates situations in which care needs may be assumed and the rights of the person living with dementia ignored.
This can appear to people living with dementia, as a total disregard of their personal choices.
Sifton (2004) states, having a sense of control is a basic adult need, and when this is dishonoured, it leads to distress and misery By labelling the individual and withdrawing them from normal interaction, we can precipitate the kinds of features and behaviour which we then consider evidence of the dementia.
This in turn magnifies our own distorted responses, which triggers deeper distress within the individual (Killick & Allan, 2001).
Hence, I again reinforce that these attitudes are frequently the impetus in creating inaccurate perceptions about dementia and those that live with dementia, therefore instilling the pessimistic mindset, that we then, at times prejudicially pass on to those we care for.
Consequently, it is vital for aged care professionals, the informal care partner, and our community to change our interpretation, turn the information we have been given on its axis, and respectfully, recognise the reality of people living with dementia.
If care partners explore and deliver interventions that prevent stress related responses, we may develop a more in depth understanding inside the convoluted realm of a person living with dementia.
Best practice looks to individuals for who they are, how they comprehend and relish all aspects of their life experience, and what is required to ensure they preserve their own individuality and self worth (Killick and Allan 2001).
By successfully capturing the origins behind why a person living with dementia has the need to exhibit a stress related response, means we may effectively remove those triggers from a person's lifestyle, in turn addressing the issue of that specific behaviour.
As hope supports individual survival, it makes sense that we all require some form of optimism to avoid hopelessness (Carson, 1989).
"Care partners who understand a person's cognitive boundaries, and provide care respecting the preferences of the person living with dementia, in ways that least exhausts their capabilities, are best able to minimise or avert behavioural expression and the negativity associated with it"(Bisiani, 2011).
Dementia strips people down to the essence of their being and frees them to be in more direct touch with their emotions.
They communicate with greater authenticity than our customary conventional reliance on controlled emotional expression (Killick and Allan 2001).
We, alternatively, should commend them on their resourcefulness in producing a distinct method of communicating that compensates for their cognitive difficulty. It's much more than what we do for them in return.
Subsequently, it is evident that to effectively maximise lifestyle, and understand the reality and the specific needs of every individual living with dementia, in relation to their perspective, we might significantly influence their lives positively and minimise stress related responses occurring, by 'listening' to their behavioural expression.
As professionals we need to build upon this evidence to promote therapeutic interventions that demonstrate another valuable way forward in the provision of person-centred dementia care.
Then we can truly appreciate the person, and avoid intentionally disabling them.
It could be assumed that many people living with dementia may, if they could communicate it, have the belief, trust and faith in those caring for them, to continually persist in searching for fresh and innovative methods of creating preservation of ability, and enabling self-expression.
This would then provide increased possibilities to enable them to live a life free of the constraints that society place upon people that are different.
"Words don't change lives, actions do. Failure is the opportunity to begin again more intelligently". Henry Ford.
Well said, Leah. Your point about respect and dignity are key. If those are aptly followed, then there will be no "us and them" in our thinking. Creating appropriate and effective tools and support strategies are possible when done in a respectful manner.
Possibly the best article I have read recently in relation to dementia. I believe we have to change the language we use or the culture of challenge and stigma will remain. Change can be a terrifying prospect for staff yet people with dementia cope with vast amounts of change daily. Thank you for such a great piece.
I agree, a great article covering the major problems not always recognised by very busy carers.


When it came to light that Egypt's new president had made blatantly antisemitic (in the Western context today they could also be called racist) remarks, it finally became necessary–albeit only when the New York Times covered a story (putting it in the most apologetic light, by the way) that's been evident during many years–for the U.S. government to reluctantly and grudgingly remark on these statements, through the medium of spokesman Jay Carney. A State Department statement said that Mursi's saying he is against intolerance was an important first step and expected him to show that he believed in religious tolerance.
My problem in dealing with such statements is that they are seen as isolated acts. As I've been writing now for about 30 years, the Muslim Brotherhood has always talked this way as do Hamas, Hizballah, the Ba'th Party, the Iranian regime, and many—though not all—Arab intellectuals, journalists, politicians, and journalists in living memory. In fact, already a new Mursi statement has surfaced, "We must nurse children on hatred towards Jews." Note he did not add, until I become president and then we can start teaching them to live in peace with others of different faiths.
It isn't just pathetic but also weird that educated Euro-North Americans who are eager to destroy the career of anyone who has ever uttered a single sentence that was or can be portrayed as hate speech will accept those who issue whole reams of the stuff. What is truly ridiculous about this kind of controversy is the outrage or apologia over one statement. In fact, Mursi and the Muslim Brotherhood leadership including leading figures in the ruling party have made hundreds of radical statements. They are either ignored or explained away as insignificant.
Here are just two from the very top of the organization.
All three of the top foreign policy appointments just made by President Barack Obama–John Kerry as secretary of state; Chuck Hagel as secretary of defense, and John Brennan as CIA director–strongly endorse that latter stance. Indeed, Brennan practically created it.
The White House's response to Mursi's remarks was in the framework of that approach, condemning the language of one particular statement while praising Mursi for some things he's done. He is praised for not abrogating the Egypt-Israel peace treaty–yet–and for helping get a ceasefire in the latest Israel-Hamas war. It is good that Mursi helped U.S. goals in that case but since he was, in effect, doing even more to help his ally Hamas, one should be entitled to a certain element of cynicism. The Egyptian regime is apparently blocking some–not all–of the weapons going into Gaza because a direct confrontation with Israel is not in its interests. Of course, direct confrontation with Israel (after 1973) wasn't in Egyptian, Syrian, or Iraqi interests either. That's why they used terrorist group clients to do the job.
But the main problem with the White House response is not that it was too weak but that it deals with calling Jews the offspring of pigs and monkeys against whom eternal war must be waged as entirely isolated from any analysis or policy consideration. None of these factors are considered as part of the Egyptian president's and Muslim Brotherhood's ideology and worldview.
This kind of hate speech is not equivalent to an American politician making a gaffe–many such examples can be given–but as a core aspect of the Islamist and Brotherhood ideology from which its policy behavior will flow.
Carney's government-crafted statement also reflects a strong hint that Mursi is now older and wiser so the things he said before becoming president don't matter any more. He's being disciplined by the requirements of wielding power. Such concepts have failed repeatedly in the Middle East–Arab nationalists did not become moderate, neither did Islamists in Iran, or Yasir Arafat in the Palestinian Authority–and other parts of the world. Indeed, hate speech is more significant when it doesn't just feature a banned ethnic slur word but is followed up by stirring up violent hatreds among millions of people that are likely–as they have in the past–to lead to war and terrorism.
It is ridiculous that such disproved, mistaken ideas form the basis for U.S. policy in 2013. The response to Mursi's rants is like condemning some nasty anti-capitalist statements made by Lenin before the Bolsheviks seized power in Russia but implying that this is merely a problem of intemperate language, of hate speech, that will probably go away now that he is facing the responsibilities of power. Carney adds, "This type of rhetoric is not acceptable or productive in a democratic Egypt." That is correct diplomatic language but those who use it are supposed to know that such sentiments are also ridiculous. Acceptable? That type of rhetoric is the norm now. And whatever Mursi says about keeping the treaty with Israel his view of Jews, as sub-humans who should be wiped out, may have something to do with his behavior as president in future.
Note, too, that Mursi and his colleagues believe that to think that way is a direct command from God, a personage in whom they place a high level of respect.
The White House did not respond on the fact that Mursi's statement is based on key Islamic texts. There was no need for the White House to say that–and it wasn't asked. But it is vital that the White House understands that fact. Islamist ideas are interpretations that are not inevitable but the fact that they are quite arguably proper interpretations of the proper Islamic religious worldview makes them far more powerful than behaving as if they are the zany misinterpretations of marginal would-be hijackers of Islam.
It isn't easy to deal with this situation. The problem, though, is that it needed to be managed before it got to this point.
Consider the question of whether the U.S. government should supply Egypt with advanced military equipment.
The reason why America has been giving Egypt arms for the last 30-plus years is to use them against the people who are now in power in Egypt.
Of course, it isn't that simple but the weapons were also provided to keep the existing regime in power, to keep it at peace with Israel, and to ensure a close relationship with the United States. Only the last of these points still applies. Yet that, too, is compromised. The premise now is that military officers will constrain the Brotherhood regime. But, of course, they won't, at least not short of the direct launching of a war on Israel. Many officers sympathize with the Brotherhood and radical Islamism. Besides, the regime will pick and choose the generals it will put in charge of those weapons to ensure they will follow its orders. We know, of course, that congressional efforts will fail to stop the arms' supply, that any conditions placed upon it can be easily disregarded, and that the transfer of weaponry will go through.
Another issue is the U.S. insistence that Mursi show he opposes religious intolerance. It is safe to say that during each month of 2013 there will be several anti-Christian actions–church burnings, prohibitions on building, attacks on Christians, kidnapping of Christian women and their forcible "conversion" to Islam, etc–in which the Egyptian government will do nothing and the U.S. government will say nothing.
So to sum up, the U.S. government will provide arms, money, and diplomatic support to a regime whose ruling forces openly evince hysterical antisemitism and call for genocide against its neighbor based on the belief that they don't really mean it. Perhaps one day somebody in the American mass media will publish some of the things Muslim Brotherhood leaders say in Arabic about the United States, including explicit support for anti-American terrorism. No doubt, Carney could explain that away as well.
Footnotes: Check out Samuel Tadros's excellent analysis of Muslim Brotherhood strategy here and Eric Trager's excellent lecture on the Brotherhood's structure. The New York Times also ran an op-ed from Ayaan Hirsi Ali about how many or most Middle East Muslims are raised with the kind of beliefs Mursi evinces.


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SA's indoor hockey now a family affair
By David Isaacson
Cindy Hack, with baby Addison, is flanked by husband Ryan, left, and dad Lennie Botha Picture: Supplied
If Cindy Hack is daddy's little girl it doesn't show in the hockey arena.
The South African women's indoor captain, who will lead the side at the World Cup in Germany next month, gets no favours from her dad, who happens to be the national coach.
Lennie Botha has coached his daughter on and off over the years, starting from when she was at school.
"It was tough because some kids would say 'you're only in the team because of your dad'. [And] he was always harder on me than the other players," said Durban-based Hack, who made the SA women's outdoor team without the help of her father.
Indoor hockey in SA has grown substantially in the past few years.
Allistar Fredericks, who competed at the 1996 Olympics in Atlanta, helped to start the junior PSI league in 2008 when there were three franchises.
"We now have more than 40. In Gauteng we have 120 teams, but when we started we had 16.
"The court that we rented used to cost R800 a weekend. Now they charge us R5000 a day. That's the demand."
The SA women's team enjoys a sponsorship from Spar, which will fund the trip that costs about R40000 a player. They didn't get to the 2011 World Cup because of lack of finance.
The Sunday Times understands that the SA women's outdoor team is set to lose its Investec sponsorship, said to be worth R8-million a year.
Hack, who has played the indoor game since she was at school, believes the indoor game harnesses outdoor skills.
"I was at a junior tournament and the talent was phenomenal.
"We were watching them doing things that we weren't doing at that age - like drag-flicking. Pietie Coetzee was the best drag-flicker in the country, probably in the world, but in South Africa there was nobody after her.
"Imagine the potential we have coming through the schools."
Fredericks agrees. "People who play indoor become really good outdoor players - like Germany."
Indoor hockey is played on a court up to 44m long and 22m wide, and boards along the side keep the ball almost permanently live.
It's a fast game over two 20-minute halves. "There are only five players on the court at any time," said Hack.
"It's exhausting - in my first international back I was putting up my hand after three minutes asking to be substituted."
After quitting field hockey in 2012 to get married and have a baby, Hack continued with the indoor game.
"I have more of a passion for indoor. Outdoor required much more commitment, with training camps lasting up to a month.
"I can't do that anymore with my daughter."
Hockey is a family affair for Hack, 30. Husband Ryan is coach of the SA men's indoor team that will do battle alongside her outfit in Germany.
"My mother will be coming across with my daughter, who will turn one on the day of our first match against Holland."
The team departs next Sunday.

redpajama_set_name: RedPajamaCommonCrawl


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Over the past twenty years, the City of Lowell has continually engaged in providing a "business friendly" environment. As an integral part of this approach, we are proud to present you with this "Guide for Businesses: Navigating Through Licensing and Permitting Requirements"
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One of the early methods developed by Craske and Park included what they called Biological Hermeneutic Printing. The aim of this methodology was to isolate and recover viable bacteria from the pages and in a manner that would directly record their various locations in relation to the original text.
Molten blood agar was poured into bioassay dishes and allowed to set. Blood agar was specifically chosen so that the growth of more fastidious species would be encouraged due to its protective ability, which can revive damaged bacterial cells and therefore assist the reawakening of bacterial strains from the 1700's. Using the aseptic technique, the pages of Book Three from the 1735 copy of Ovid's Metamorphoses were then impressed upon the agar's surface. After 20 seconds the pages were removed, and the plates incubated at 25 C for at least a week to encourage the growth of both environmental and disease causing bacteria.
Where bacterial cells from the book's ancient pages were transferred onto the agar, over time, these microscopic cells multiplied into visible communities. These are clones of the original cell which now contain billions of bacterial cells called colonies. In a very simple sense, at the beginning, each bacterial cell is a set of instructions unique to it (encoded by the cell's DNA), which when expressed though growth give rise to the vast diversity of the bacterial forms that can be seen in the prints.
In order to allow these complex structures to fully develop, they were allowed to develop and form over a period of many months rather than just a few days.
In an unexpected and serendipitous outcome, when the pages of the book were imprinted onto the agar, not only were ancient bacteria transferred, but this process also cast the indentations made in the paper by the original letterpress printing some 300 years ago onto the agar's surface. The agar was not only able to recover old biological information but also that which was physical too.


I began my natural hair journey about 4 months ago, joining a long line of sisters who are doing the same thing. If you ask them why they did it, you'll get as many reasons as the people that you ask, because the motivation is not the same for everyone. Some do it because their relaxed hair is damaged and they need a fresh start. Others begin the journey because they find themselves in a locale where access to black hairstylists is limited, while others do it because it is the trendy thing to do. There is no judgement from me either way. However, I am 100% clear about the fact that for me, it is UNEQUIVOCALLY a political statement.
While I don't subscribe at all to the notion that women who choose to relax their hair hate themselves or their culture, for me, going back to my roots is the physical manifestation of my internal and external rejection of any and everything that I associate with white supremacy, especially in today's political and social climate. And yes, beauty standards fall into that category, in my opinion. However, as "woke" as I may be, this journey has not been without struggle…the biggest for me being that I had to face the fact that, I, like so many of us, have been indoctrinated with a culturally disaffirming notion of beauty. For me, learning to love what I see in the mirror is just as much about embracing and affirming my #blackgirlmagic as it is about rejecting the contrary.
If you are not 100% comfortable in the skin that you're in when you begin this journey, the process is going to be that much harder. As I stated above, my natural transition has less to do with not liking relaxers and more about making a political statement. As someone who is unapologetically black, I was eager to embrace my naturalness…or so I thought. What I wasn't prepared for (and nobody told me) was that the hardest part of this natural hair journey is getting used to seeing (and ultimately loving) myself in my natural state. It pains me to even admit that I struggle with not feeling "polished" enough, as if "fried, dyed, and laid to the side" equals polished. Initially, I found myself wanting to slick my edges and wear more blowouts than protective styles. However, I am learning that no amount of edge control, makeup, or even the most expensive flat-iron can bridge the gap between loving what you see in the mirror in your natural state and loving the "made up" you. Don't get me wrong. There is NOTHING wrong with makeup, earrings, or blowouts, but if you don't love your naked-faced self with your hair all over your head, you are not where you need to be, sis.
"If at first you don't succeed, dust yourself off and try again" (Aaliyah, 2001). This is my third attempt at natural hair just this year alone. After getting a relaxer in December 2016, I decided that I would be natural in 2017. I made it to March before caving to the creamy crack again. My rationale was that if I had a little more length, it would be easier. The second try was after that March relaxer. Once summer hit, and having a little more length from the March relaxer, I was excited about being able to wear protective styles (braids, twists, etc.). In fact, so excited that I was certain that I wouldn't find myself sneaking to Sally's early one Sunday morning (when I was sure that I wouldn't run into anyone who would talk me out it) to purchase a Soft and Beautiful. Wrong. After the Atlanta humidity wreaked havoc on my hair during my family reunion in June, I couldn't get to Sally's fast enough when I got back home. So I am now on Attempt #3, 17 weeks post-relaxer. The difference is, this time I know for a fact that I'm not going back.
Pinterest is a great resource…but you have to know your hair type. Just because you saw a cute natural hairstyle on someone else does not mean that style with look the same on you. Your hair texture is your hair texture and you have to be ok with that. I don't have a clear understanding of what a 4B, 4C or anything of that is, but I know that my personal #hairgoals idols always have very thick full hair…and I have recently had to accept the fact that my natural hair may not be as full and thick as I had hoped.
The natural hair journey is expensive. Don't think that by not getting relaxers, you will save money. Finding the right natural hair care product line is a matter of trial and error. I have tried so many different lines and combinations of different lines. After spending an exorbitant amount of money on products, I have finally settled on a mix and match of Shea Moisture and Cantu…for now. As I continue the journey, I am sure that I will try and like others.
Your natural hair journey is YOUR natural hair journey. Just because the big chop worked for someone else doesn't mean that you have to go that route. On the flip side, just because someone else chose to transition gradually doesn't mean that you shouldn't do the big chop. Your BFF may swear by a certain product but it may not work for you. Some people co-wash, some don't. Some slick their edges, others don't. Some don't ever straighten their hair, while others get weekly silk presses. Always be ok with doing what works best for YOU.
If you are like me, there will be times during this journey where you will want to throw in the towel. Don't do it. Stick it out. If you have already been through the journey and are already fully natural, what advice would you give to those who are in the struggle?Also, what are some of the things that you have learned about yourself as a result of your natural hair journey?
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Rumeli Fortress
F.S.M Mahallesi, Marmara Region, Turkey
Turkey Historic Sites
About Rumeli Fortress
The Rumeli Fortress (Rumelihisari) was built by the Ottoman Sultan Mehmet II in 1452. At the time, Mehmet was preparing to lay siege to Constantinople, trying to conquer it from the Byzantines. He built the Rumeli Fortress as a way of blocking the city's supplies.
Over 3,000 people toiled to create the Rumeli Fortress and it was completed in the staggeringly short period of four months. It was located along the Bosporus, across from the Anadolu Hisari, a fort built by Mehmet's great grandfather and on the site of a former Roman fortification.
Mehmet was finally successful in capturing Constantinople in May 1453 and is known as Mehmet the Conqueror.
Today, the historic Rumeli Fortress and museum is open to the public, who can enjoy great views from its towers.
Anadolu Hisari
Anadolu Hisari was built by the Ottoman Sultan Beyazid I in 1395.
Rumelihisari
Early Modern, Turkey
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Kavirondo
Kavirondo is the former name of the region surrounding Kavirondo Gulf (now Winam Gulf) as well as of two native peoples living there under the regime of British East Africa (The "Nilotic Kavirondo" and the "Bantu Kavirondo"). Broadly, this was defined as those who dwelt in the valley of the Nzoia River, on the western slopes of Mount Elgon, and along the northeast coast of Victoria Nyanza.
Suggested etiologies of the name "Kavirondo" include
From local young warriors, armed with spears, bows, arrows, & clubs, who were observed to sit on their heels, which in Swahili is kaa virondo. Thus the region became Kavirondo, the inhabitants pejoratively called wa-Kavirondo: "people who sit on their heels"
From kaba-londo: In Buganda two unusual words related to royalty were combined, kabaka, the king & namu-londo, the stool used as throne on which the king is crowned.
(Both putative origins may be doubtful).
1 Origins and divisions
2 Culture and society
3 Religion and beliefs
5 Sources and references
Origins and divisions[edit]
Kavirondo is the general name of two distinct groups of ethnic groups, the Bantu speakers and the Nilotic speakers. The Bantu appear to have been the first comers. The Nilotic ethnic groups, probably an offshoot of the Acholi, appear to have crossed Lake Victoria to reach their present home, the country around Kavirondo Gulf. Of the two, the Bantu now occupy a more northerly position than their neighbors, and are practically the most northerly representatives of that race (Hobley). The Nilotic Kavirondo in their turn had their wanderings arrested by an irruption of Elgumi people (themselves probably of Nilotic origin) from the east.
The Bantu Kavirondo are divided into three principal types: the Awa-Rimi, the Awa-Ware and the Awa-Kisii. Their Nilotic neighbors call the Bantu Kavirondo Jo-Mwa (singular: Ja-Mwa). The generic name for the Nilotic tribes is Jo-Luo (singular: Ja-Luo), but the Bantu Kavirondo call them Awa-Nyoro. The two groups have many characteristics in common.
The Kavirondo have many tribes, divided, Sir H. H. Johnston suspects, totemically.
Culture and society[edit]
Bantu Kavirondo women working a field, early 20th century.
A characteristic feature of the people was their traditional nakedness. Among the Nilotic Kavirondo married men who are fathers wore a small piece of goat-skin (Sembe), which though practically useless as a covering was worn according to ethnic etiquette. Even among men who have adopted European clothing this goat-skin must still be worn underneath. Contact with whites has led to the adoption of European clothing by numbers of the men (who were better travelled), but the women (who were less travelled), more conservative, remained in nudity or the scanty covering which they wore before the advent of Europeans. Among the Bantu Kavirondo married women wear a short fringe of black string in front and a tassel of banana fibre suspended from a girdle behind, this tassel having at a distance the appearance of a tail. Hence the report of early travellers as to a tailed race in Africa. The Nilotic Kavirondo women wear the tail, but dispense with the fringe in front. For dandy they wear a goat-skin slung over the shoulders.
Some of the Bantu tribes practise circumcision, the Nilotic tribes do not. Patterns are tattooed on chest and stomach for ornament. Men, even husbands, are forbidden to touch the women's tails, which must be worn even should any other clothing be wrapped round the body.
The Kavirondo are noted for their independent and pugnacious nature, honesty and sexual morality, traits particularly marked among the Bantu tribes. There are more women than men, and thus the Kavirondo are naturally inclined towards polygamy. Among the Bantu tribes a man has the refusal of all the younger sisters of his wife as they attain puberty. Practically no woman lives unmarried all her life, for if no suitor seeks her, she singles out a man and offers herself to him at a reduced price, an offer usually accepted, as the women are excellent agricultural laborers. The Nilotic Kavirondo incline to exogamy, endeavouring always to marry outside their clan. Girls are betrothed at six or seven, and the husband-elect continually makes small presents to his fatherin-law-elect till the bride reaches womanhood.
It is regarded as shameful if the girl be not found a virgin on her wedding day. She is sent back to her parents, who have to return the marriage price, and pay a fine. The wife's adultery was formerly punished with death, and the capital penalty was also inflicted on young men and girls guilty of unchastity. Among the Bantu Kavirondo the usual minimum price for a wife is forty hoes, twenty goats and one cow, paid in instalments. The Nilotic Kavirondo pay twenty sheep and two to six cows; the husband-elect can claim his bride after half payment; if a woman dies without bearing children, the amount of her purchase is returnable by her father, unless the widower consents to replace her by another sister. The women are prolific and the birth of twins is common and considered a lucky event, which is celebrated by feasting and dances.
Among the Bantu Kavirondo the mother of twins must remain in her hut for seven days; among the Nilotic Kavirondo the parents and the infants must stay in the hut for a whole month. If a Bantu mother has lost two children in succession, the next child born is taken out at dawn and placed on the road, where it is left till a neighbor, usually a woman friend who has gone that way on purpose, picks it up and takes it to its mother who gives a goat in return; a somewhat similar custom prevails among the Nilotic tribes. Names are neither masculine nor feminine, and a girl often bears her father's name.
The Kavirondo bury their dead. Among one of the Bantu tribes, the Awa-Kisesa, a chief is buried in the floor of his own hut in a sitting position, but at such a depth that the head protrudes. Over the head an earthenware pot is placed, and his principal wives have to remain in the hut till the flesh is eaten by ants or decomposes, when the skull is removed and buried close to the hut. Later the skeleton is unearthed, and reburied with much ceremony in the sacred burial place of the tribe.
Married women of the Bantu tribes are buried in their hut lying on their right side with legs doubled up, the hut being then deserted. Among the Nilotic tribes the grave is dug beneath the verandah of the hut. Men of the Bantu tribes are buried in an open space in the midst of their huts; in the Nilotic tribes, if the first wife of the deceased be alive he is buried in her hut, if not, beneath the verandah of the hut in which he died. A child is buried near the door of its mothers hut. A sign of mourning is a cord of banana fibre worn round the neck and waist.
A chief chooses, sometimes years before his death, one of his sons to succeed him, often giving a brass bracelet as insignia. A man's property is divided equally among his children.
While some tribes live in isolated huts, those in the north have strongly walled villages. The walls are of mud and formerly, among the Nilotic tribes, occasionally of stone. Since colonization by the British the security of the country induced the Kavirondo to let the walls fall into disrepair. Their huts are circular with conical thatched roofs, and fairly broad verandas all round.
A portion of the hut is partitioned off as a sleeping-place for goats, and the fowls sleep indoors in a large basket. Skins form the only bedsteads. In each hut are two fireplaces, about which a rigid etiquette prevails. Strangers or distant relatives are not allowed to pass beyond the first, which is near the door, and is used for cooking. At the second, which is nearly in the middle of the hut, sits the hut owner, his wives, children, brothers and sisters. Around this fireplace the family sleep.
Cooking pots, water pots and earthenware grain jars are the only other furniture. The food is served in small baskets. Every full-grown man has a hut to himself, and one for each wife. The huts of the Masaba Kavirondo of west Elgon have the apex of the roof surmounted by a carved pole which Sir H. H. Johnston says is obviously a phallus. Among the Bantu Kavirondo a father does not eat with his sons, nor do brothers eat together. Among the Nilotic tribes father and sons eat together, usually in a separate hut with open sides. Women eat apart and only after the men have finished.
Though a peaceful people, the Kavirondo fight well. Their weapons are spears with rather long flat blades without blood-courses and broad-bladed swords. Some use slings, and most carry shields. Bows and arrows are also used; firearms are however displacing other weapons. Kavirondo warfare was mainly defensive and intertribal, this last a form of vendetta. When a man had killed his enemy in battle he shaved his head on his return and was rubbed with medicine (generally goats dung), to defend him from the spirit of the dead man. The Awa-Wanga abandoned this custom when they obtained firearms. The young warriors were made to stab the bodies of their slain enemies.
In the colonial era the Kavirondo are on the increase due to their fecundity and morality. Those who live in the low-lying lands suffer from a mild malaria, while abroad they are subject to dysentery and pneumonia. Epidemics of small-pox have occurred. Native medicine is of the simplest. They dress wounds with butter and leaves, and for inflammation of the lungs or pleurisy, pierce a hole in the chest. There are no medicine-men: the women are the doctors. Certain of the incisor teeth are pulled out. If a man retains these he will, it is thought, be killed in warfare. Among certain tribes the women also have incisor teeth extracted, otherwise misfortune would befall their husbands. For the same reason the wife scars the skin of her forehead or stomach. A Kavirondo husband, before starting on a perilous journey, cuts scars on his wife's body to ensure him good luck.
Of dances, the Kavirondo have the birth dance, the death dance, that at initiation and one of a propitiatory kind in seasons of drought. Their music is plaintive and sometimes pretty, produced by a large lyre-shaped instrument. They also use various drums.
The Luo women use small beads attached to pieces of brass for ear ornaments. Like the aggrey beads of West Africa these beads are not of local manufacture nor of recent introduction. They are ancient, generally blue in color, occasionally yellow or green, and are picked up in certain districts after heavy rain. The natives believe they come down with the rain. They are identical in shape and color to Ancient Egyptian beads and other beads obtained from trade with peoples from ancient cities in Balochistan, in modern Pakistan.
Religion and beliefs[edit]
They appears to practicee a vague ancestor worship, but the northern tribes have two gods, Awafwa and Ishishemi, the spirits of good and evil. To the former, cattle and goats are sacrificed.
The Kavirondo have great faith in divination from the entrails of a sheep. Nearly everybody and everything are ominous of good or evil to the Kavirondo.
They have few myths or traditions; the antbear is the chief figure in their beast-legends.
They believe in witchcraft and practise trial by ordeal.
Economy[edit]
The Kavirondo are essentially an agricultural people: both men and women work in the fields with large iron hoes. In addition to sorghum, Eleusine and maize, tobacco and hemp are both cultivated and smoked. Both sexes smoke, but the use of hemp is restricted to men and unmarried women, as it is thought to injure child-bearing women. Hemp is smoked in a hubble-bubble. The Kavirondo cultivate sesamum and make an oil from its seeds which they burn in little clay lamps of the ancient saucer type, the pattern being, in Hobley's opinion, introduced into the country by the coast people.
The Kavirondo keep cattle, sheep, goats, fowls and a few dogs. Women do not eat sheep, fowls or eggs, and are not allowed to drink milk except when mixed with other things. The flesh of the wild cat and leopard is esteemed by most of the tribes. Among the Bantu Kavirondo goats and sheep are suffocated, the snout being held until the animal dies. From Eleusine a beer is made.
The Kavirondo are plucky hunters, capturing the hippopotamus with ropes and traps, and attacking with spears the largest elephants. Fish, of which they are very fond, are caught by line and rod or in traps. Bee-keeping is common, and where trees are scarce the hives are placed on the roof of the hut.
Traditional Kavirondo industries are salt-making, effected by burning reeds and water-plants and passing water through the ashes; the smelting of iron ore (confined to the Bantu tribes); pottery and basket-work.
Sources and references[edit]
This article incorporates text from a publication now in the public domain: Joyce, Thomas Athol (1911). "Kavirondo". In Chisholm, Hugh (ed.). Encyclopædia Britannica. 15 (11th ed.). Cambridge University Press. p. 701.
C. W. Hobley, Eastern Uganda, an Ethnological Survey (Anthrop. Inst., Occasional Papers, No. I, London, 1902)
Sir H. H. Johnston, Uganda Protectorate (1902)
J. F. Cunningham, Uganda and its Peoples (1905)
Paul Kollmann, The Victoria Nyanza (1899).
This article needs to be updated. Please update this article to reflect recent events or newly available information. (November 2010)
Retrieved from "https://en.wikipedia.org/w/index.php?title=Kavirondo&oldid=901814675"
Ethnic groups in Kenya
Wikipedia articles incorporating a citation from the 1911 Encyclopaedia Britannica with Wikisource reference
Wikipedia articles incorporating text from the 1911 Encyclopædia Britannica
Wikipedia articles in need of updating from November 2010


text:
package software.amazon.awssdk.transfer.s3.internal.progress;

import java.nio.ByteBuffer;
import java.util.Collections;
import java.util.Optional;
import java.util.concurrent.CompletableFuture;
import org.reactivestreams.Subscriber;
import software.amazon.awssdk.annotations.SdkInternalApi;
import software.amazon.awssdk.core.async.AsyncRequestBody;
import software.amazon.awssdk.core.async.AsyncResponseTransformer;
import software.amazon.awssdk.core.async.listener.AsyncRequestBodyListener;
import software.amazon.awssdk.core.async.listener.AsyncResponseTransformerListener;
import software.amazon.awssdk.services.s3.model.GetObjectResponse;
import software.amazon.awssdk.transfer.s3.CompletedObjectTransfer;
import software.amazon.awssdk.transfer.s3.TransferObjectRequest;
import software.amazon.awssdk.transfer.s3.TransferRequestOverrideConfiguration;
import software.amazon.awssdk.transfer.s3.progress.TransferListener;
import software.amazon.awssdk.transfer.s3.progress.TransferProgress;
import software.amazon.awssdk.transfer.s3.progress.TransferProgressSnapshot;

/**
 * An SDK-internal helper class that facilitates updating a {@link TransferProgress} and invoking {@link TransferListener}s.
 */
@SdkInternalApi
public class TransferProgressUpdater {
    private final DefaultTransferProgress progress;
    private final TransferListenerContext context;
    private final TransferListenerInvoker listenerInvoker;
    private final CompletableFuture<Void> endOfStreamFuture;

    public TransferProgressUpdater(TransferObjectRequest request,
                                   AsyncRequestBody requestBody) {
        DefaultTransferProgressSnapshot.Builder snapshotBuilder = DefaultTransferProgressSnapshot.builder();
        getContentLengthSafe(requestBody).ifPresent(snapshotBuilder::transferSizeInBytes);
        TransferProgressSnapshot snapshot = snapshotBuilder.build();
        progress = new DefaultTransferProgress(snapshot);
        context = TransferListenerContext.builder()
                                         .request(request)
                                         .progressSnapshot(snapshot)
                                         .build();

        listenerInvoker = new TransferListenerInvoker(request.overrideConfiguration()
                                                             .map(TransferRequestOverrideConfiguration::listeners)
                                                             .orElseGet(Collections::emptyList));
        endOfStreamFuture = new CompletableFuture<>();
    }

    public TransferProgress progress() {
        return progress;
    }

    public void transferInitiated() {
        listenerInvoker.transferInitiated(context);
    }

    public AsyncRequestBody wrapRequestBody(AsyncRequestBody requestBody) {
        return AsyncRequestBodyListener.wrap(
            requestBody,
            new AsyncRequestBodyListener() {
                @Override
                public void publisherSubscribe(Subscriber<? super ByteBuffer> subscriber) {
                    resetBytesTransferred();
                }

                @Override
                public void subscriberOnNext(ByteBuffer byteBuffer) {
                    incrementBytesTransferred(byteBuffer.limit());
                }

                @Override
                public void subscriberOnError(Throwable t) {
                    transferFailed(t);
                }

                @Override
                public void subscriberOnComplete() {
                    endOfStreamFuture.complete(null);
                }
            });
    }

    public <ResultT> AsyncResponseTransformer<GetObjectResponse, ResultT> wrapResponseTransformer(
        AsyncResponseTransformer<GetObjectResponse, ResultT> responseTransformer) {
        return AsyncResponseTransformerListener.wrap(
            responseTransformer,
            new AsyncResponseTransformerListener<GetObjectResponse>() {
                @Override
                public void transformerOnResponse(GetObjectResponse response) {
                    if (response.contentLength() != null) {
                            progress.updateAndGet(b -> b.transferSizeInBytes(response.contentLength()).sdkResponse(response));
                    }
                }

                @Override
                public void transformerExceptionOccurred(Throwable t) {
                    transferFailed(t);
                }

                @Override
                public void publisherSubscribe(Subscriber<? super ByteBuffer> subscriber) {
                    resetBytesTransferred();
                }

                @Override
                public void subscriberOnNext(ByteBuffer byteBuffer) {
                    incrementBytesTransferred(byteBuffer.limit());
                }

                @Override
                public void subscriberOnError(Throwable t) {
                    transferFailed(t);
                }

                @Override
                public void subscriberOnComplete() {
                    endOfStreamFuture.complete(null);
                }
            });
    }

    private void resetBytesTransferred() {
        progress.updateAndGet(b -> b.bytesTransferred(0));
    }

    private void incrementBytesTransferred(int numBytes) {
        TransferProgressSnapshot snapshot = progress.updateAndGet(b -> {
            b.bytesTransferred(b.getBytesTransferred() + numBytes);
        });
        listenerInvoker.bytesTransferred(context.copy(b -> b.progressSnapshot(snapshot)));
    }

    public void registerCompletion(CompletableFuture<? extends CompletedObjectTransfer> future) {
        future.whenComplete((r, t) -> {
            if (t == null) {
                endOfStreamFuture.whenComplete((r2, t2) -> {
                    if (t2 == null) {
                        transferComplete(r);
                    } else {
                        transferFailed(t2);
                    }
                });
            } else {
                transferFailed(t);
            }
        });
    }

    private void transferComplete(CompletedObjectTransfer r) {
        listenerInvoker.transferComplete(context.copy(b -> {
            TransferProgressSnapshot snapshot = progress.snapshot();
            b.progressSnapshot(snapshot);
            b.completedTransfer(r);
        }));
    }

    private void transferFailed(Throwable t) {
        listenerInvoker.transferFailed(TransferListenerFailedContext.builder()
                                                                    .transferContext(
                                                                        context.copy(
                                                                            b -> b.progressSnapshot(progress.snapshot())))
                                                                    .exception(t)
                                                                    .build());
    }

    private static Optional<Long> getContentLengthSafe(AsyncRequestBody requestBody) {
        if (requestBody == null) {
            return Optional.empty();
        }
        // requestBody.contentLength() may throw if the file does not exist.
        // We ignore any potential exception here to defer failure
        // to the s3CrtAsyncClient call and its associated future.
        try {
            return requestBody.contentLength();
        } catch (Exception ignored) {
            return Optional.empty();
        }
    }
}

redpajama_set_name: RedPajamaGithub


text:
BP and Hilcorp can keep business info private, state regulator says
Liz Ruskin, Alaska Public Media
BP, Hilcorp and their affiliates redacted many sections of their answers to state regulators' questions about the sale. They're petitioning the Regulatory Commission of Alaska to keep the redacted portions confidential. (Screenshot of RCA filing)
The Regulatory Commission of Alaska ruled this week that Hilcorp and BP don't have to publicly disclose details surrounding the sale of BP's assets in Alaska.
Hilcorp is buying all of BP's Alaska business for $5.6 billion. Information the companies supplied to the regulator was blacked out in the documents the RCA released publicly, at the companies' request. The information includes a revised sales agreement, studies of the trans-Alaska pipeline, risk assessments and minutes from pipeline operator meetings.
The RCA agreed with the companies that disclosing the information would put them at a competitive disadvantage.
The first part of the massive sale already closed this week. Hilcorp has taken over BP's stake in Prudhoe Bay, and the Milne Point and Point Thompson fields. The privately-owned company is also now the operator of Prudhoe Bay.
RELATED: Hilcorp quietly takes over BP's stakes in Prudhoe Bay and other Alaska oil fields
But the companies are still waiting for RCA to approve the transfer of BP's stake in the trans-Alaska pipeline and other pipeline assets.
Previous articleAnother Alaskan dies as the state reports another record high number of new COVID-19 cases
Next articleAnchorage names bars and restaurants where patrons may have been exposed to COVID-19
Liz Ruskin is the Washington, D.C., correspondent for Alaska Public Media. She reports from the U.S. Capitol and from Anchorage. Reach her at lruskin@alaskapublic.org.


disturbance - Large waves from passing container ship (7:03 - 7:15) (fly off water) The mostly paddled out to deeper water away from shore.
disturbance - Hundreds of Gulls chasing bait balls near shore. (0700 - 0735) (flee bluff or beach, fly off water) Extremely loud squocking by Gulls. Very noisy. PG's went way offshore.
disturbance - Unknown cause (7:37 - 7:45) (fly off water) Our area is so large that you can have a disturbance in one area that does not affect any of the other areas. This was the case today.
There is only one active burrow in all three areas and that is in Louise's area (center), David's area (east) and Jeanne's area (west) have been inactive for the past two weeks.
I am listing a new burrow, #44, today. This burrow is somewhere within a cave-like indentation located at ground level at the far east end of my observation area. (Shore Meadow is divided into 3 areas: East - David, Center - Louise, and West - Jeanne.) Due to the irregularities of the bluff, neither David nor I can actually see this burrow, although we have been aware of activity in that vicinity for several years. Even standing right in front of the cave, we can't tell where the burrow is situated within it. Because we couldn't actually witness any visits, we haven't recorded that burrow in the past. Today, however, with only 2 birds to monitor, I carefully watched one PG sitting on the water with prey in its beak. I saw it leave the water and fly directly into that area. I am assuming that it delivered the fish to burrow 44.
survey.note - PGs have flown.


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text:
St Louis French Drain Installation Expert | Effective Drainage Solutions Expands
Drainage Team announced the expansion of its service area for French drain installations to meet the growing demand for affordable ways to redirect accumulated water that can permeate basements and cause structural damage. Aside from drainage solutions, the company installs stormwater basins, erosion control solutions, and basement waterproofing for residential and commercial properties.
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In the "old" PR days, brands would tie their promotions to a celebrity's profile to make noise about a launch or new product – are those days dead?
Not at all. Celebrity and ambassadorial endorsement is well and truly alive; however it now constitutes multiple mediums and a significant aspect of social integration. Brands will always love aligning themselves with well-known people who are seen to represent their brand values and audiences; but larger endorsement contracts now cover TV, print, digital and social media. We are also now seeing the rapid rise of the social media influencer, whose profile and largest audience is purely on social media.
Are citizens supplementing celebrities or replacing them?
Supplementing. The advent of social media coupled with technology has quickly made citizen influencers more accessible to brands. These citizen influencers have smaller audiences than celebrities or celebrity influencers, but have a much stronger connection with their audiences. Through apps like TRIBE, brands can now access volumes of citizen influencers with speed and efficiency; but this doesn't necessarily replace larger scale celebrity endorsement. That said, for smaller brands with restricted budgets, many celebrities are out of reach; so citizen influencer marketing can be an affordable alternative.
5,000 followers or 50,000 – what's more valuable?
Purely from a data perspective, 10 x 5,000 followers is more valuable than 1 x 50,000 followers. All our statistics show that engagement is higher with smaller audience sizes. However, it still comes down to high quality content and followers who engage with that content.
What gives a citizen influencer that 'X' factor and ultimately the followers?
High quality content and passion for their category. I liken it to the early days of SEO when you could trick Google to rank you higher through link farms and loading your homepage with keywords. Then, when Google got their act together and changed their algorithm to ensure that there were no shortcuts to SEO, it simply became about high quality content. Instagram is now the same…if you buy or mine followers through inorganic ways, it won't help you. Focus on the passion that you have and being creative and your followers will come. Brands are now understanding the value of authenticity and engagement over follower numbers.
Can traditional media (newspapers, television and radio) learn anything from citizen marketing?
Absolutely. Citizen marketers have been creating content for mobile screens since day one; it's only now that traditional media and marketing professionals are realising the value of mobile-first content. That means the TVC you created doesn't necessarily work on an iPhone screen to a digital native audience. Citizen influencers have a trusting connection with their tribes, so content is highly curated to what their audience expects, not what advertisers think audiences want to see or hear.
I'm highly influenced by the Directors and Advisors we have at TRIBE – we work collaboratively but I tap into their experience at every opportunity I can. Outside of this, I closely follow the start-up and technology industries in the US and Australia, and I am often influenced by successful companies and their strategies, more so than individuals.


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Testing on your locally hosted site is as simple as copying and pasting your embed code into the browser console (minus the script tags). If you don't know what script tags are or how to get to the browser console keep reading and I will show you!
First lets find the console. On Chrome or Firefox the easiest way to get to the console is by right clicking inside of your browser window and selecting the "Inspect" or "Inspect Element" option from the menu that pops up.
In Safari you may need to activate the web inspector if you have never used it before. You can follow these instructions to do so here.
Then follow the same instructions as you did with Chrome and Firefox.
Now you will have a window that looks like the one in the following picture appear at the bottom of your screen. Click on the "Console" tab and we are almost there.
Now go grab your embed code by clicking on the gear icon in the top right corner of your Justuno account page and selecting the "Embed Code" option from the drop down menu. Copy your embed code, go over to your own locally hosted page, open the console, and paste the embed code into the console as shown below. Make sure to delete the script tags from the beginning and ending (They look something like this "<script data-cfasync="false">" and "</script>".
Hit enter and you are ready to test! Keep in mind if you make any changes to your promotions from your Justuno account, you will need to refresh your locally hosted page, re-paste the embed code in the console, and hit enter again.