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caitlin colson
Western (mis)understandings of "Ayahuasca": Related impacts on drinking experiences, culture & insights from Amazonian Eco-cosmology and Ecopsychology
Mar 31, 2021·18 min read
If Western multiculturalism is relativism as public policy, then Amerindian perspectivist shamanism is multinaturalism as cosmic politics.
- Eduardo Viveiros de Castro
This paper was written in the summer of 2020 for a Master's level course about Ayahuasca.
Like the lights by which we see, the cultures in which we live compose the backgrounds and frames of our experiences. As a result, cultures and the impacts of their paradigms often go unexamined. Nevertheless, the features of a culture live in and through its members, implicitly impacting their ontologies, metaphysics, practices and lifestyles. Over the last three decades, practices of drinking "ayahuasca"[1] outside of the Amazon and in Western countries have become increasingly widespread, popular and diversified. Ayahuasca practices in the West range from organized churches to large and small groups participating in a variety of ceremonial traditions held by either a traveling or relocated Amazonian shaman, or by Western "neoshamans" (Gearin & Labate, 2018, p. 11) to people drinking on their own at home. Western culture is notoriously critiqued for being patriarchal, capitalistic, ego- and anthro-pocentric, science-obsessed and reductive. These characteristics and others undoubtedly mediate both ayahuasca drinking experiences for Westerners, and the research and related findings in scientific, anthropological, sociological and psychological studies on the subject.
I begin this paper by shining a light on the often unrecognized yet significant impacts of Western culture in the experience of Western ayahuasca drinking practices. I follow with an exploration of how ayahuasca is related to in Amazonian contexts and how relationships with ayahuasca are embedded within the larger frame of Amazonian eco-cosmology. In unearthing the disconnections between Western ayahuasca practices and its roots in the Amazon, I posit that a willingness to let go of traditional Western metaphysical assumptions and paradigms might be a valuable tool for Western practitioners. I conclude by suggesting that an openness to engaging with the themes of Amazonian eco-cosmology through the theory and practices of ecopsychology could be of benefit to multiple aspects of the ayahuasca experience, including the Amazon and its inhabitants, Western individuals and broader communities, plants, the planet and perhaps even the cosmos.
Ayahuasca, Westernized
Western definitions of ayahuasca often refer to two component plants commonly understood to make up the brew — Banisteriopsis caapi and Psychotria viridis (namely the ayahuasca vine and common admixture plant chacruna). The reduction of ayahuasca to its basic plant components reflects materialist, science-oriented, reductive and objectifying biases. However, much of the academic literature in the field and many experienced practitioners in the Amazon and in the West understand ayahuasca as "a result of the interaction — and not just the sum — of two drugs" (Calavia Saez, 2011, p. 132).
Beyond questions of definition, in "La Dieta": Ayahuasca and the Western Reinvention of Indigenous Food Shamanism, Gearin and Labate (2018) explain the ways in which ayahuasca rituals in the West are 'reinvented' in the context of globalization and operate within the bounds of Western metaphysical ontologies. While some semblances of Amazonian practices show up in the west (namely the ceremonial leader(s), the brew itself, the icaros[2] and the use of tobacco), the seeming similarities that Western ceremonies bear to Amazonian ones are likely only surface deep. The cosmologies, broader cultural practices, sets of relationships connected to the plants and the reasons for drinking ayahuasca in the Amazon have either been lost or intentionally left behind with the advents of colonialism and globalization (Gearin & Labate, 2018, p. 186).
Despite a wide breadth of practices in the Western use of ayahuasca, one very common theme is the central focus on an individual's mental health and psychological and spiritual healing (Gearin & Labate, 2018, p. 186). Many Westerners experience ayahuasca as a psychedelic or a medicine that heals depression, deconstructs the ego, casts light on personal shadows and opens portals to spirituality. The effects and functions of ayahuasca for Westerners as opposed to Amazonians who traditionally drink ayahuasca for purposes of hunting, war, seduction, interspecies and cosmic communications, (Calavia Saez, 2011) as well as for territory stewardship and community health (ICEERS, 2020) are remarkably divergent.
Attempts to find shared understandings or recover original intentions and meanings related to ayahuasca practice across Western and Amazonian cultures are uncommon. Some scholars point to a phenomenon of mutually beneficial misinterpretations between Western practitioners[3] and indigenous Amazonians, covering over deeper divergences for the purposes of surface level agreements and ongoing exchange. (Gearin & Labate, 2018). For Westerners, it appears to be important to maintain some connection to the 'authenticity' of the indigenous practice while also maintaining some connection to the modern and rational worldview. That is, while many Westerners are drawn to ancient practices, they are also attached to, if not identified with, their own ontologies and their abilities to make sense of their experiences and practices surrounding ayahuasca. Simple and reductive equations are often made — like the connection of soul loss to PTSD (Gearin & Labate 2018). Through the "scientization" (ibid, p. 189) of ayahuasca, Westerners may explain the lifting of depression as a serotonin rush induced by the brew rather than the removal of attacking spirits or magic darts; the experience of ego death as the dissolution of the default mode network brought about by the physiological effects of ayahuasca on the brain.
Some facets of Amazonian shamanism — such as psychic attacks and black magic are simply unpalatable to or inconsistent with the Western conception of the "spiritually virtuous Indians" (ibid, p. 193). These elements of Amazonian shamanism are either completely disregarded, unexamined and unseen by Westerners, or else explained away. The above equations and selective ways of seeing help the Western mind surrender into the magical phenomena of ceremony while holding onto Western rationality and worldviews. What is lost, though, is closer contact with an experience of ayahuasca as it is related to and experienced in its indigenous context. The limited, if not negligible connection to ayahuasca's origins and the eco-cosmology of the Amazon begs the question of whether practices of ayahuasca drinking in the West lose some of the potential that is available through indigenous ways of relating to "plant teachers" (Luna, 1986, p. 13). As I will unpack further below, relationality and identifying plants with human qualities (i.e. teachers) are central themes in Amazonian definitions of "ayahuasca".
Western Ayahuasca Ceremonies: A cross-cultural buffet
Due to both the diversity of ayahuasca practices in the Amazon and intersectional and intercultural realities of globalization, there is no single ayahuasca tradition or practice to point to in the West. Two common traditions in the West are Vegetalismo and Santo Daime. Vegetalismo is a lineage of Peruvian shamanism connected to the Shipibo-Conibo and Mestizo people of the Amazon; the exact origins and antiquity of the lineage are contested in the field. (Gearin & Labate, 2018) Santo Daime is an ayahuasca church originally founded in 1930 which mixes Amazonian Shamanism, Afro-Brazilian influences and Catholic culture (MacRae, 2004); since its inception, the church has expanded into distinct lineages. Beyond Vegetalismo and Santo Daime these are many more lineages that have been adopted and adapted over time, across spaces and under various cultural influences. Many Westerner-oriented retreats are sold as ayahuasca retreats and include the use of a variety of plant medicines stemming from different lineages (e.g. kambô, huachuma, rapé), as well as local indigenous customs, other foreign traditions and new age practices.
Weekend retreats in North America can include a focus on "ayahuasca ceremonies," yet also incorporate traditional First Nations ceremonies such as sweat lodges, drum making, Vajrayana Buddhist and Qi Gong practices, somatic psychotherapy exercises and other psychedelics. "Shipibo-style" ayahuasca ceremonies often include songs and energy work practices, like Reiki, from a multiplicity of cultures and wisdom lineages. All this to say, the practices of drinking ayahuasca in the West tend to be varied integrations of multiple spiritual traditions, traditions which have intermingled with ayahuasca through the process of globalization and the influences of Western culture.
Ayahuasca, in Amazonian contexts
Westerners have been writing about their experiences and studies of ayahuasca in the Amazon since the mid-nineteenth century (Gearin & Labate, 180). Many studies point to the inseparability of ayahuasca from the broader context of Amazonian eco-cosmology. While there are some limitations around the ability of anthropological studies to fully comprehend and translate the depths and intricacies of Amazonian cosmology, at this time, these studies comprise our primary source of information on the subject. I will note some of the limitations inherent in the studies prior to presenting scholarly theories on Amazonian cosmology.
The first limitation is that the very notion of a "pan-Amazonian cosmology" neglects to account for the multitudes of distinct linguistic and cultural groups that inhabit the Amazon, therein reducing nuances and likely missing some fundamental meanings. The very concept of a single cosmology to span a wide, populous and ancient geographic area is in itself a Western imposition.
The second limitation acknowledges the indelible impacts of violence, colonialism and missionary activity on Amazonian people and their cultures over the last half a century. The violent forces of colonialism, capitalism and missionary activity have undoubtedly erased significant local knowledge through the murders and oppressions of its keepers. The many forms of violence introduced to the Amazon by Western culture undoubtedly influenced the people and traditional practices that survived. The cultural and religious influences that descended on the Amazon have generated a "colossal mixing," (Gearin and Labate, 2018, p. 180) now reflected in Modern ayahuasca practices.
A third limitation relates to the basic and paradoxical challenge of communication across cultures of divergent ontologies. Given the contrast between the urbanized Western world and ecological environments of the Amazonian jungle, a shared understanding of cosmologies "will likely remain an exotic and unachievable ontological alterity." (Gearin & Labate, 2018, p. 194; Calavia Saez, 2011) In The Cosmic Serpent, Narby writes, "[t]he academic analysis of shamanism will always be the rational study of the nonrational — in other words, a self-contradictory proposition or a cul-de-sac." (1999, p. 18) Narby goes on to share that through immersive experience, he found the 'non-rational' descriptions of the Quirishari people he was living with were validated and verifiable, experientially. As a result, he "began to trust the literal descriptions…even though I did not understand the mechanisms of their knowledge." (1999, p. 28) Narby's ability to bracket his cultural paradigm and enter into local ways of knowing has significantly contributed to dialogue in the field and is an inspiring example of the potential for anthropology to mitigate its own impacts. Those who study ayahuasca can import less of a Western lens by valuing, practicing and upholding knowledge gained through direct and relational experiences.
Holding awareness of these limitations, I have chosen to write on this topic because my own experience of being introduced to literature about Amazonian culture and eco-cosmology has significantly impacted how my relationships with ayahuasca, the Amazon and its inhabitants (including plants, animals and people) and the environment at large.[4] So, with an approach of cultural humility and the above limitations in mind, I will draw on literature in the field which points to some overarching characteristics and themes that persist across a diversity of Amazonian cultures. (Hornborg, 2001)[5]
The Nature of Ayahuasca: Beyond a Brew
The term ayahuasca, while commonly used in the West, is not a commonly accepted term within the Amazon. Literature in the field (primarily with a socio-cultural rather than scientific orientation) recognizes that "[a]yahuasca is ontologically slippery and ambiguous." (Dev, 188) Across the Amazon, brews that contain the component plants (often referred to in the West as ayahuasca vine and chacruna leaf) are neither homogenous in composition nor are they known by a single name. Rather, the 'ayahuasca brew' is known by a wide variety of names, undergoes different preparations — ranging from raw to cooked and fermented, and may contain a wide variety of admixture plants and processes, including offerings, song and prayer. Ways of working with the plants tend to be more fluid than fixed. The entire medicine practice is evolutionary "…because it is constantly being regenerated…it doesn't proceed by isolating substances and poring over their different properties, but promoting what could not be described more accurately than as a dialogue [emphasis added] between the different individuals of the universe." (Calavia Saez, 2011, p. 135)
Not only is the preparation of the ayahuasca brew commonly understood across communities of skilled practitioners (both Western and Amazonian) to be akin to an alchemical process, ayahuasca herself[6] is experienced by those who study and work with her to be much more than that which is discoverable by modern science in the brew. Laura Dev, an attendee at the 2016 World Ayahuasca Conference, captured and categorized fourteen distinct perspectives in response to the question "What is ayahuasca?" (2018, p. 189)
Rather than reduce ayahuasca to a single definition, Dev suggests the term "boundary being," pointing to ayahuasca's capacity to facilitate bridge-like connections and communication across "disparate communities" of people and between people and plants. (Dev, 2018, p. 188) In a similar vein, Calavia Saez (2011) writes: "[s]trictly speaking, ayahuasca isn't anything, or, to put it this way, it is nothing special… indigenous ayahuasca organises networks: networks of shamanic information, of commercial or martial relations, of images of the other, of psychoactives." (p. 143) Calavia Saez describes the different types of communication − inter, intra-species, as well as spiritual and cosmic exchanges that ayahuasca facilitates. Put another way, he writes, "ayahuasca is a type of alloscope, if this is what we want to call an imaginary instrument capable of producing understandable images of the other — be the other cosmological or sociologic — this way giving a cause and a key to communication." (2011, p. 141) According to these descriptions, ayahuasca might be better understood as interstitial tissue — a connective and supportive in-between structure that facilitates exchange and provides nutrients to the body, vital to its functioning yet a barely visible substructure.
Part of the challenge surrounding the definition of ayahuasca in the literature is yet another symptom of Western culture's tendency to isolate and objectify objects of study, to "know" them through a scientific lens and therein to flatten them. While often taken for granted in the West as the way, the scientific mode of inquiry is, to be sure, a specific discipline and construct; there are other ways of seeing and relating to the world(s) around us, ways which illuminate alternative understandings and novel categories of being. In contrast to the deep dualism found in Western ontologies — e.g. subject and object, good and evil, life and death — Amazonian cultures and cosmologies hold a more holistic, perspectival frame. "For Amazonian Indians, to know is to personify rather than objectify, and an object is merely an 'incomplete subject.'" (Viveiros de Castro, 1999 as cited in Hornborg, 2001, p. 134) As Calavaia Saez and Dev both propose, we might see something like ayahuasca as a part of a larger whole and derive meaning from how a being co-exists within larger environmental and relational contexts.
Common Themes in Amazonian Cosmologies
Perspectivism, animism and food shamanism are three interrelated themes that are commonly named as central to Amazonian (eco)cosmology. (Gearin & Labate, 2018; Hornborg, 2001, Viveiros de Castro, 1998) This section is a brief introduction to these themes and is by no means an in depth or an exhaustive review. Whole papers, or books, could be written about any one of the topics below. My purpose in introducing these themes is to reveal how distinct the Amazonian frame is from modern Western thought, and later to explore the potential for connections between the orientation of this frame and Western drinking practices.
Hornborg (2001) and Viveiros de Castro (1998) identify perspectivism as a central theme of Amazonian cosmology. It is relevant to note that while identifiable, by its very nature, Amerindian perspectivism, the animism and food taboos that follow "resist" the logic of Western epistemologies (Viveiros de Castro, 1998, p. 469; Narby, 1999). While practicing cultural humility and taking seriously the caveat that given our circumstances, Westerners are likely not grasping the whole, we can attempt to relate to the themes.
Perspectivism, distinct from relativism, is "the recognition that any particular perception of the world is contingent on the vantage point of the beholder." (Hornborg, 2001, p. 133) That is, what we see and how we see it depends on our positionality in a larger system; perspective shifts as positions and forms of embodiment shift. Each of the "gods, spirits, the dead, inhabitants of other cosmic levels, meteorological phenomena, plants, occasionally even objects and artefacts" hold their own unique views of the Other beings around them (Veveiros de Castro 470). To illustrate the concept, the same building may look small to me from my seat on a high-flying airplane but large to me while standing on the sidewalk. Perspectivism imbues beings other than humans with the ability to see, experience and hold a perspective.
Closely related to perspectivism, another key notion in Amazonian eco-cosmology is animism, the extension of the human spirit to certain beings that are not human persons. Inherent in both perspectivism and animism are sentiments of respect and autonomy for non-humans as Others with "[t]he capacity of conscious intentionality and social agency…" (Viveiros de Castro, 1999 as cited in Hornborg 134). In addition to inhabiting the position of other beings as in perspectivism, to practice animism is to grant Other beings with wills, intentions and subjectivities as real as those of humans.
Contrary to Western evolutionary mythology in which humans are seen to have evolved, in a forward direction, away from other animals, Amazonian mythology holds that "the original common condition of both humans and animals is not animality but rather humanity…. 'the common point of reference for all beings of nature is not humans as a species but rather humanity as a condition' [emphasis added]" (Descola 1986 as cited in Viveiros de Castro, 1998, p. 472). The ability of indigenous Amazonians to recognize the natural boundaries of their own perspectives (as one among many perspectives, not to be confused with a singular reality) and to extend legitimate ways of perceiving to other species indicates a deep level of empathy and connection with other-than-human beings (Hornborg 2001).
Related to both perspectivism and animism, food taboos are another key element of Amazonian cosmology.[7] In Amazonian cultures, specifically among Makuna people, food mediates not only the health of the individual but also balances the larger cosmic order. The role of the shaman is to proactively maintain health for individuals and the cosmos at large by working with food in various ways (including songs, prayers and magical acts) before it is consumed. Food is understood to "contain regenerative forces of the cosmos…" (Gearin & Labate, 2018, pp. 181–182) Food taboos and related shamanic practices assist in "the cosmological regeneration of the environment." (Ibid) Not only do food restrictions and related shamanic practices maintain the sanctity of animals as "ex-humans" (Viveiros de Castro, 1998, p. 472) and in that protect existing humans from spiritual attack, they contribute to the maintenance of human personhood. That is, human status is not taken for granted as given and inevitable but understood as an "achievement" (Gearin & Labate, 2018 p. 178), a status cultivated and maintained through food restrictions and various other practices.
Conclusion/Potentials for Reconnection
As the literature describes, indigenous Amazonian ayahuasca practices are land-based and encompass much more than most of us who drink in the West are likely to even glimpse. Beyond Western dualisms, Amazonian practices include hunting, sorcery, black magic and love magic, cosmic food webs, authentic and dialogic relationships with the land, nature, the cosmos and much more. On a panel at the World Ayahausca Conference: Micro-Event in May 2020, Miguel Evanjuanoy Chindoy, an indigenous leader in the Putomayo region of the Amazon, spoke to connecting with territory, or the land, as the central reason for drinking yagé[8] in his community. He went on to explain that from the connection with territory comes the community's healing and from the community's healing follows individual health. When ayahuasca drinking practices intersect with an individualist Western culture, when we approach the practice of drinking with scientific and psychological paradigms, when the brew is flown around the world on the wings of globalization, the practices become ungrounded.
Throughout this paper, I have highlighted the disconnections between Western ayahuasca practices and Amazonian eco-cosmology. My point in highlighting these disconnections is not that we attempt a return to Amazonian eco-cosmology — a morally debatable and impossible task — for reasons outlined above. The observable disconnections in the adaptations of ayahuasca practices within Western culture are a symptom of a much larger pattern of disconnection, a reflection of extractivist, materialist, individualist and reductive tendencies pervasive in Western economies and ways of being. These ways of being have ushered the world into a climate crisis, genocides, structural racism and have brought many Westerners into spiritual impoverishment. The lack of meaningful connections between people, the planet, animals, plants, ancestors, spirit(s) and the cosmos in the West are arguably at the root of the psychological ailments (sometimes referred to as a profound sense of disconnection) that bring many Westerners to ayahuasca ceremonies in the first place. There are, however, connections between the broad themes of Amazonian eco-cosmology and the emerging Western practice of eco-psychology. What follows is a very brief introduction to ecopsychology and some potentials for connection to Western ayahuasca practices that could be explored in a later paper.
Connecting the field of human psychology with ecology, ecopsychology is "the study of connection, of the interrelationships among all forms of life and the physical environment." (Conn, 1998, p. 180) From an eco-psychological perspective, the health of the individual is inextricably linked to the health of the surrounding systems, including other individuals, communities, other species, land and ecosystems around them. In this view, wounds are symptoms of disconnection from the natural world. In this model, health can be recovered by consciously affirming and strengthening our connectivity to the natural world and those around us through specific practices (Ibid, p. 182; Lassman, 2016).
While unpacking the topic and practices of eco-psychology is beyond the scope of this paper, I sense that eco-psychology offers a way for Western practitioners (neo-shamans and ceremony participants alike) to integrate ayahuasca experiences and teachings. Integration, also a topic beyond the scope of this paper, is a major challenge for many Westerners. After an ayahuasca ceremony that opens the gates of perception, many struggle to connect the cosmic and expansive ceremonial experience with their lived experiences of daily life, a life lived in a culture that reduces psychedelic experiences to unrealistic hallucinations. Beyond supporting post-ceremony integration for Westerners, I believe that a turn toward ecopsychology might also mitigate the impacts of Western culture within the ceremony itself. Because eco-psychological frames and practices expand perception and experiences of self beyond individualism and dualism into interconnection and intersubjectivity, the teachings of ayahuasca might come through less muddled and be more transformative for ecopsychologically-oriented practitioners.
Finally, a connection to ecopsychology would also be likely to increase a sense of social responsibility and commitment to social justice among Western practitioners.[9] If, from an ecopsychological perspective, we can see how environmental degradation is self-degradation, if we can interpret the fires in the Amazon as the lungs of the earth being on fire, if we can listen deeply to the plants, the earth and each other, we can be hopeful about the possibilities of reconnection, reconciliation and environmental restoration. While it was also beyond the scope of this paper to unpack the social and environmental injustices that have accompanied the globalization of ayahuasca, they are major and many. I strongly believe that those who have benefitted from drinking ayahuasca have a responsibility to show up in allyship for the Amazon, its people and the environment at large. Taking seriously the perspective and practices of ecopsychology, specifically of deepening interconnected and non-dualistic experiences, may support Westerners in having more integrated experiences with the beautiful medicine that is ayahuasca, and with the support of that medicine to co-create a more just and connected world.
Calavia Sáez, O. (2011). A vine network. In B. C. Labate, & H. Jungaberle, (Eds.), The internationalization of ayahuasca (pp.131–144). Zurich, Switzerland: Lit Verlag.
Conn, S. A. (1998). Living in the Earth: Ecopsychology, health and psychotherapy. The Humanistic Psychologist, 26(1–3), 179–198. doi: 10.1080/08873267.1998.9976972
Dev, L. (2018). Plant knowledges: Indigenous approaches and interspecies listening toward decolonizing ayahuasca Research. In: B. C. Labate & C. Cavnar (Eds), Plant medicines, healing and psychedelic science: Cultural perspectives (pp. 23–47). Cham, Switzerland: Springer. https://doi.org/10.1007/978-3-319-76720-8_11
Gearin, A., & Labate, B. C. (2018). "La dieta": Ayahuasca and the Western reinvention of indigenous Amazonian food shamanism. In B. C. Labate & C. Cavnar (Eds.), The expanding world ayahuasca diaspora: Appropriation, integration, and legislation (pp. 177–198). New York City, NY: Routledge.
Hornborg, A. (2001) Vital signs: An ecosemiotic perspective on the human ecology of Amazonia. In Sign Systems Studies, 29(1), 121–152.
ICEERS. (May 31, 2020) World Ayahuasca Conference Micro-Event: Restream [Video file]. Retrieved from: https://www.youtube.com/watch?v=cLLatjgzZJM
Lassman, A. (July 19, 2016). Healing Ourselves and the Earth with Ecopsychology. [Blog post]. Retreived from: https://blog.pachamama.org/blog/healing-ourselves-and-the-earth-with-ecopsychology
Luna, L. E. (1986). Vegetalismo: Shamanism among the Mestizo Population of the Peruvian Amazon. Almquist & Wiksell International.
MacRae, E. (2004). The ritual use of ayahuasca by three Brazilian religions. In R. Coomber & N. South (Eds.), Drug use and cultural contexts "beyond the West": tradition, change and post-colonialism (p. 27–45). London, UK: Free Association Books.
Narby, J. (1998). The Cosmic Serpent: DNA and the Origins of Knowledge. Tarcher/Putnam.
Viveiros de Castro, E. (1998). Cosmological Deixis and Amerindian Perspectivism. The Journal of the Royal Anthropological Institute, 4(3) pp. 469- 488. http://www.jstor.org/stable/3034157
[1] The term "ayahuasca" first appears in quotes to signal that the term holds many different meanings for different people and lacks a single referent. Although this term will be used through the paper, this paper is in part an exploration of the definition of the term itself.
[2] Icaro is a Quechua word to describe songs that are sung in ceremony, understood as tools for healing.
[3] For the sake of simplicity, I use the term practitioner to refer to Westerners who work with ayahuasca — from participants to neoshamans, encompassing a wide range of experience and depths of practice
[4] My relationship with ayahuasca has developed experientially over many ceremonies in the span of six years within a neo-shamanic, Shipibo-style community in North America.
[5] In this paper, I present not an exhaustive but a selective list. Whole papers could be written about any one topic. My purpose in reviewing some of these themes is to reveal how distinct the Amazonian frame is from modern Western thought, and later to explore continuities between the Amazonian frame and the emergence of ecopsychology.
[6] Ayahuasca is commonly, though not universally, referred to and experienced as a spirit with feminine qualities.
[7] The practice of food restrictions, taboos, diets or dietas may share the most amount of overlap with Western ayahuasca practices though food taboo practices are commonly understood in the west as a way of differentiating between the sacred and the profane (add source).
[8] Yagé is the local name for ayahuasca in Evanjuanoy Chindoy's community
[9] In my personal experience, issues of social justice and responsibility, especially as they relate to the Amazon and its people, are rarely discussed in the ceremony communities.
Alchemical network weaver, committed to systems change, exploring expanded states of consciousness, - from dance to psychedelics, queer & nonbinary, therapist,
Ecopsychology
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The trip to Wadowice is an occasion to learn more about the life of the Holy Father in the days of his youth spent in Wadowice. Located at the intersection of the Little Beskids, the Maków Beskids and Silesian Foothills, Wadowice is a place where Karol Wojtyła grew up, but also a striking space full of beautiful architecture and landscape. The charming market square in Wadowice with the remarkable characteristic tower of the parish church of the Offering of the Blessed Virgin Mary as well as the Family House commemorating the life and activity of John Paul II in Poland will move tourists to the day of 18th May 1920, when Karol Wojtyła was born in a flat adjoining the wall of the temple. "Time flies, eternity awaits" – these words are still inscribed on the sundial painted on the church wall visible from the room in which the Pope was born. These and many other events from the life of the Polish Pope will be told to tourists, e.g., during a sightseeing tour of the Museum Family Home of John Paul II that was opened on the 64th anniversary of the Pope's birth. The continuation of the story will take place in the sanctuary of the Calvary – John Paul II was the only person who referred to it so frequently. The sweet culmination of the trip will be the tasting of the Pope's favourite cake called 'kremówka' – and admiring the picturesque views of the Beskids – the mountains closest to the Pope's heart.
6. The tour includes a tasting of products (cream pie) which may contain allergens.
Wadowice – John Paul II Tour is unavailable on December 23rd, December 26th, January 1st, January 6th, January 9th, April 21th and May 1st.


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The teaching techniques used in this program makes it very enjoyable and understandable. I have used this program in my office to train new employees. Highly recommend!


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redpajama_set_name: RedPajamaGithub


Your children did AMAZING and worked so hard to practice their songs. I am so proud! It was wonderful to celebrate with you for our program and special lunch. Thank you to all our Veteran's for your bravery and service to keep us safe! We appreciate you and your families.


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Q: Sending request to WinAppDriver (WebDriver) using Postman Recently I was attempting to use an xPath query to find a set of elements within my Windows Universal application. I was using WinAppDriver to automate the tests. The specific challenge was that due to the nature of the application and the automation it would take 60-90 seconds to automate my application to the point where I could execute my xPath query. Since I am not terribly familiar with xPath queries I needed to identify the desired query via what can only be described as a trial and error process. The combined time of making a code change, rebuilding the application and then running the app until the point where the xPath query was evaluated meant that it took me a few minutes per iteration and the process was very slow. I decided that it would be much more efficient if I could set a break point in the test code, execute the code to the point where the application under test was in the desired state and then use Postman to execute multiple queries while I figure out the exact query I need to be running.

A: It is possible to send Appium or Selenium requests to a WebDriver compatible service. This approach is not recommended as an alternative automation technique but can be convenient to debug specific commands.
The steps are outlined below:

*

*Create a new Postman environment to contain your WinAppDriver requests

*Create  a new request tab within this environment

*The URL for WebDriver requests should be of the following form "http://[ip address:port]/session/{{sessionID}}/[command].

*The ip address should match the WebDriver address used when launching your WebDriver service. Typically, this is 127.0.0.1 by default

*The port is the port specified when connecting to the WebDriver service. By default, this is typically 4723 but it can be specified at run time when you launch the WebDriver service on your local machine.

*The session id can be found in the WinAppDriver console window

The screen shot below shows a capture of a WinAppDriver command. The first circled area is the Session ID value that should be used in the query above. The second circled area is the ip address and the port ID value and the third area is the query body that was sent. This query body corresponds to the WinAppDriver command.

The corresponding Postman query would look like the screen shot below.

I set the Content-Type to be "application/json". Note that the last line in the screen grab above is the response content and contains the session variable again along with the element ID of the discovered element.
The [command] value and any optional query body is specific to the desired command. The best way to figure that out is to run the desired command from within your automation software and refer to the WinAppDriver output to see the command that is getting sent. Typically, I set a breakpoint in the debugger on the line I want to execute and then single step through that command while looking at the WinAppDriver output window. This lets me determine exactly the output corresponding to my command. You can then send multiple command from PostMan while the test application is stopped in the debugger. Do not close the test application until you are done because this will free up the session connection.
This approach lets you quickly try different iterations of the desired command and see if WinAppDriver finds the desired control

redpajama_set_name: RedPajamaStackExchange


Join GradSWE for its Winter Networking Mixer where you will be able to interact with faculty from the College of Engineering and industry professionals! We will have professors and industry/national laboratory representatives from organizations including Exponent, Hines Industries, Boston Consulting Group, and Johns Hopkins Applied Physics Lab to lead discussions during the event.
We'll be seating attendees at tables based on career and grad school related discussion topics. These topics will be selected on the registration form, and a short article to read will be sent before the mixer to spur discussion. Light refreshments will be provided!
For questions, please contact Kathleen Chou (kachou@umich.edu).


text:
A look at the life of legendary American pilot Amelia Earhart, who disappeared while flying over the Pacific Ocean in 1937 in an attempt to make a flight around the world.
Cast information
Crew information
Genre keyword rankings
Title Summary
All ReleasesOriginal Release
All TerritoriesDomesticAustraliaBrazilBulgariaChileCzech RepublicEcuadorFranceGermanyHong KongItalyLebanonMexicoNew ZealandPhilippinesRussia/CISSingaporeSouth AfricaSpainTurkeyUnited Arab EmiratesUruguayVenezuela
Domestic (72.5%)
International (27.5%)
DistributorFox Searchlight Pictures
See full company information
Opening$3,904,047
820 theaters
Budget$40,000,000
Release DateOct 23, 2009 - Jan 14, 2010
MPAAPG
Running Time1 hr 51 min
GenresAdventure Biography Drama Romance
In Release435 days/62 weeks
Widest Release1,070 theaters
IMDbPro See more details at IMDbPro
Domestic DailyDomestic WeekendDomestic WeeklyRelated Stories
Domestic All-Time Rankings
Oct 23, 2009 Friday 11 $1,321,065 - - 820 $1,611 $1,321,065 1 false
Oct 24, 2009 Saturday 11 $1,645,392 +24.6% - 820 $2,006 $2,966,457 2 false
Oct 25, 2009 Sunday 11 $937,590 -43% - 820 $1,143 $3,904,047 3 false
Oct 26, 2009 Monday 8 $333,045 -64.5% - 820 $406 $4,237,092 4 false
Oct 27, 2009 Tuesday 6 $427,501 +28.4% - 820 $521 $4,664,593 5 false
Oct 28, 2009 Wednesday 7 $337,731 -21% - 820 $411 $5,002,324 6 false
Oct 29, 2009 Thursday 10 $303,508 -10.1% - 820 $370 $5,305,832 7 false
Oct 30, 2009 Friday 10 $968,601 +219.1% -26.7% 1,070 $905 $6,274,433 8 false
Saturday 7 $1,245,255 +28.6% -24.3% 1,070 $1,163 $7,519,688 9 false
Nov 1, 2009 Sunday 11 $820,811 -34.1% -12.5% 1,070 $767 $8,340,499 10 false
Nov 2, 2009 Monday 11 $255,260 -68.9% -23.4% 1,070 $238 $8,595,759 11 false
Nov 3, 2009 Tuesday 9 $342,509 +34.2% -19.9% 1,070 $320 $8,938,268 12 false
Nov 4, 2009 Wednesday 7 $292,205 -14.7% -13.5% 1,070 $273 $9,230,473 13 false
Nov 5, 2009 Thursday 7 $309,237 +5.8% +1.9% 1,070 $289 $9,539,710 14 false
Nov 6, 2009 Friday 13 $578,843 +87.2% -40.2% 1,030 $561 $10,118,553 15 false
Nov 7, 2009 Saturday 13 $787,435 +36% -36.8% 1,030 $764 $10,905,988 16 false
Nov 8, 2009 Sunday 12 $440,348 -44.1% -46.4% 1,030 $427 $11,346,336 17 false
Nov 9, 2009 Monday 12 $153,047 -65.2% -40% 1,030 $148 $11,499,383 18 false
Nov 10, 2009 Tuesday 10 $228,872 +49.5% -33.2% 1,030 $222 $11,728,255 19 false
Nov 11, 2009 Wednesday 13 $310,545 +35.7% +6.3% 1,030 $301 $12,038,800 20 false
Nov 12, 2009 Thursday 10 $180,927 -41.7% -41.5% 1,030 $175 $12,219,727 21 false
Nov 13, 2009 Friday 16 $286,445 +58.3% -50.5% 830 $345 $12,506,172 22 false
Nov 14, 2009 Saturday 14 $408,772 +42.7% -48.1% 830 $492 $12,914,944 23 false
Nov 15, 2009 Sunday 15 $228,568 -44.1% -48.1% 830 $275 $13,143,512 24 false
Nov 16, 2009 Monday 14 $81,250 -64.5% -46.9% 830 $97 $13,224,762 25 false
Nov 17, 2009 Tuesday 14 $102,407 +26% -55.3% 830 $123 $13,327,169 26 false
Nov 18, 2009 Wednesday 14 $97,293 -5% -68.7% 830 $117 $13,424,462 27 false
Nov 19, 2009 Thursday 15 $93,849 -3.5% -48.1% 830 $113 $13,518,311 28 false
Nov 20, 2009 Friday 20 $73,097 -22.1% -74.5% 384 $190 $13,591,408 29 false
Nov 22, 2009 Sunday 21 $67,711 -36.8% -70.4% 384 $176 $13,766,323 31 false
Nov 24, 2009 Tuesday 19 $33,164 +21.6% -67.6% 384 $86 $13,826,769 33 false
Nov 25, 2009 Wednesday 27 $22,710 -31.5% -76.7% 201 $112 $13,849,479 34 false
Thursday 26 $18,555 -18.3% -80.2% 201 $92 $13,868,034 35 false
Nov 27, 2009 Friday 27 $43,249 +133.1% -40.8% 175 $247 $13,911,283 36 false
Nov 28, 2009 Saturday 27 $47,262 +9.3% -55.9% 175 $270 $13,958,545 37 false
Nov 30, 2009 Monday 23 $9,368 -66.1% -65.7% 175 $53 $13,995,578 39 false
Dec 1, 2009 Tuesday 22 $10,397 +11% -68.6% 175 $59 $14,005,975 40 false
Dec 2, 2009 Wednesday 22 $9,729 -6.4% -57.2% 175 $55 $14,015,704 41 false
Dec 3, 2009 Thursday 23 $9,517 -2.2% -48.7% 175 $54 $14,025,221 42 false
Dec 4, 2009 Friday 32 $14,735 +54.8% -65.9% 127 $116 $14,039,956 43 false
Dec 5, 2009 Saturday 32 $18,459 +25.3% -60.9% 127 $145 $14,058,415 44 false
Dec 6, 2009 Sunday 34 $12,045 -34.7% -56.5% 127 $94 $14,070,460 45 false
Dec 7, 2009 Monday 31 $4,003 -66.8% -57.3% 127 $31 $14,074,463 46 false
Dec 8, 2009 Tuesday 29 $4,775 +19.3% -54.1% 127 $37 $14,079,238 47 false
Dec 9, 2009 Wednesday 31 $4,473 -6.3% -54% 127 $35 $14,083,711 48 false
Dec 10, 2009 Thursday 28 $5,788 +29.4% -39.2% 127 $45 $14,089,499 49 false
Dec 11, 2009 Friday 33 $13,164 +127.4% -10.7% 118 $111 $14,102,663 50 false
Dec 12, 2009 Saturday 33 $18,754 +42.5% +1.6% 118 $158 $14,121,417 51 false
Dec 13, 2009 Sunday 33 $11,912 -36.5% -1.1% 118 $100 $14,133,329 52 false
Dec 14, 2009 Monday 32 $4,168 -65% +4.1% 118 $35 $14,137,497 53 false
Dec 15, 2009 Tuesday 32 $5,275 +26.6% +10.5% 118 $44 $14,142,772 54 false
Dec 16, 2009 Wednesday 34 $5,008 -5.1% +12% 118 $42 $14,147,780 55 false
Dec 17, 2009 Thursday 33 $5,549 +10.8% -4.1% 118 $47 $14,153,329 56 false
Dec 18, 2009 Friday 39 $6,043 +8.9% -54.1% 65 $92 $14,159,372 57 false
Dec 19, 2009 Saturday 39 $7,377 +22.1% -60.7% 65 $113 $14,166,749 58 false
Dec 20, 2009 Sunday 39 $5,357 -27.4% -55% 65 $82 $14,172,106 59 false
Dec 21, 2009 Monday 39 $3,970 -25.9% -4.8% 65 $61 $14,176,076 60 false
Dec 22, 2009 Tuesday 39 $4,128 +4% -21.7% 65 $63 $14,180,204 61 false
Dec 23, 2009 Wednesday 41 $3,918 -5.1% -21.8% 65 $60 $14,184,122 62 false
Dec 24, 2009 Thursday 41 $1,952 -50.2% -64.8% 65 $30 $14,186,074 63 false
Friday 42 $1,371 -29.8% -77.3% 24 $57 $14,187,445 64 false
Dec 26, 2009 Saturday 42 $4,132 +201.4% -44% 24 $172 $14,191,577 65 false
Dec 27, 2009 Sunday 41 $3,541 -14.3% -33.9% 24 $147 $14,195,118 66 false
Dec 28, 2009 Monday 42 $3,015 -14.9% -24.1% 24 $125 $14,198,133 67 false
Dec 29, 2009 Tuesday 42 $3,344 +10.9% -19% 24 $139 $14,201,477 68 false
Dec 30, 2009 Wednesday 42 $3,467 +3.7% -11.5% 24 $144 $14,204,944 69 false
Thursday 40 $3,034 -12.5% +55.4% 24 $126 $14,207,978 70 false
Friday 42 $4,494 +48.1% +227.8% 28 $160 $14,212,472 71 false
Jan 2, 2010 Saturday 42 $7,351 +63.6% +77.9% 28 $262 $14,219,823 72 false
Jan 3, 2010 Sunday 39 $4,318 -41.3% +21.9% 28 $154 $14,224,141 73 false
Jan 4, 2010 Monday 38 $1,418 -67.2% -53% 28 $50 $14,225,559 74 false
Jan 5, 2010 Tuesday 38 $1,615 +13.9% -51.7% 28 $57 $14,227,174 75 false
Jan 6, 2010 Wednesday 37 $1,655 +2.5% -52.3% 28 $59 $14,228,829 76 false
Jan 7, 2010 Thursday 36 $2,045 +23.6% -32.6% 28 $73 $14,230,874 77 false
Jan 8, 2010 Friday 41 $2,861 +39.9% -36.3% 22 $130 $14,233,735 78 false
Jan 9, 2010 Saturday 40 $4,312 +50.7% -41.3% 22 $196 $14,238,047 79 false
Jan 10, 2010 Sunday 40 $2,987 -30.7% -30.8% 22 $135 $14,241,034 80 false
Jan 11, 2010 Monday 35 $1,997 -33.1% +40.8% 22 $90 $14,243,031 81 false
Jan 12, 2010 Tuesday 35 $1,313 -34.3% -18.7% 22 $59 $14,244,344 82 false
Jan 13, 2010 Wednesday 36 $1,071 -18.4% -35.3% 22 $48 $14,245,415 83 false
Jan 14, 2010 Thursday 36 $1,073 +0.2% -47.5% 22 $48 $14,246,488 84 false

redpajama_set_name: RedPajamaCommonCrawl


text:
Q: How to count the number of elements in this particular object I am making a call to an API and the response is somehow what I expect. However, I want to count the number of elements returned  and I can not do it. This is what I think is important from the code.
Call in Vue component
data(){
    return {
      messages: {}
    }
  },
loadMessages(){
      axios.get("api/messagesmenu")
        .then((data) => { this.messages = data.data})
    }

Api controller
public function index(){

    $messages = Message::all()->where('read_at', NULL);

    if(isset($messages)){
        foreach($messages as $message){
            $from = User::find($message->from_id);
            $message->fromPrenom = $from->first_name;
            $message->fromNom = $from->last_name;
            $message->fromImage = $from->user_image;
        }
    }else{
        $messages = [];
    }

    return $messages;
}

Type of response from the API
{"3":{"id":560,"from_id":2,"to_id":1,"content":"tgr","created_at":"2019-07-15 16:59:03","read_at":null,"fromPrenom":"abdel1","fromNom":"Hidalgo","fromImage":"user2-160x160.png"}}

I want to count the number of objects I obtain. if (in vue component) I do
this.messages.length

it returns undefined

A: Try this:
const messages = {"3":{"id":560,"from_id":2,"to_id":1,"content":"tgr","created_at":"2019-07-15 16:59:03","read_at":null,"fromPrenom":"abdel1","fromNom":"Hidalgo","fromImage":"user2-160x160.png"}}

console.log(Object.keys(messages).length) // 1

Or in your code:
...
.then((data) => {
  this.messages = data.data
  console.log(Object.keys(this.messages).length)
})


text:
Rob Meyne's Posts
J Robert Smith's Posts
Daines
Montana Senate Election
J Robert Smith
NEWSFEED SATURDAY: Leftist PC Infecting Medical Schools?
The American College of Physicians says its mission is to promote the "quality and effectiveness of health care," but it's stepped out of its lane recently with sweeping statements on gun control. And that isn't the only recent foray into politics by medical professionals. During my term as associate dean of curriculum at the University of Pennsylvania's medical school, I was chastised by a faculty member for not including a program on climate change in the course of study. As the Journal reported last month, such programs are spreading across medical schools nationwide.
-- Stanley Goldfarb, MD, WSJ Opinion, September 12, 2019
In the future, you'll go to your doctor about a stomach ailment. You'll explain the symptoms. The first words out of her mouth are: "Perhaps you should eat less red meat. Not only would it help alleviate your stomach trouble, but reduce your carbon footprint."
The physician then prescribes that you eat no red meat. That helps you and serves a "social good." You'll be monitored. If you don't comply, you'll be sanctioned. Your access to healthcare will be halted should you fail. If you can't get with the program – saving the planet, first and foremost – precious medical resources won't be spent on you.
Sounds far-fetched – or just Orwellian? Orwellian, it is. It's only storybook if leftists fail in their attempts to impose indoctrination on today's med students.
This from a leftist group called "Insight into Diversity:"
On the surface, the causes of many health problems in the U.S. seem apparent. But a deeper look reveals that many diseases and ailments have far more complex origins that are often rooted in social and economic inequities. [Italics added]
As Dr. Goldfarb describes in his Wall Street Journal opinion piece, more medical schools are "woke." Woke is cover for saying that leftist indoctrination is infiltrating education – even the hard sciences. Lenin, Mao, Stalin, Castro, Hồ Chí Minh, and Hitler (yes, fascism is a leftist variant) grasped the necessity of indoctrination. Schools are the perfect vehicles. Primary schools are the launch pads. Indoctrination continues up the chain.
That leftists want their dogma inculcated to med students shouldn't surprise. It's all about power and control. Controlling people's healthcare is an aspect of controlling people.
What the left hopes is that in the not too-distant future, a critical mass will be reached. From an indoctrinated population of docs and hospital brass come policies. The policies won't have much to do with best practices for treating patients. They'll have a lot to do with conforming treatment to the left's social aims.
"Manmade" climate change, gun control, population control, and end-of-life medical resource expenditures are a handful of examples where leftist belief will override medicine.
The left has been conducting a long march through institutions in the U.S. and West. Too many sensible folk have turned blind eyes or shrugged or said the left's aims are too preposterous to succeed. Not so.
A revolution doesn't necessarily have to occur in violence and convulsion. Some revolutions are slow and insidious.
One day, you may say that you like your doctor and want to keep him. But will he want to keep you?
What do you think? Weigh in!
SPECIAL: Abolish the Democratic Party
SPECIAL: COVID-19 and the Coming Great American Disillusionment
SPECIAL: Rebellions Against Tyranny in the States are Growing


Newsletter has been copied to this page–appearance may differ from original.
International orders must be placed by this date for shipment week of August 18.
Write a review before ordering, good or bad, we'd like to know. Get a free plant added to your order.
An odd-looking plant with thin, staghorn-shaped green and white variegated leaves. We list it as a miniature houseplant since it can easily be used in small containers or dish gardens. It is tolerant of some neglect and quite easy to grow. It blooms, too!
Though still quite compact, our 'stock' plant is grown a bit larger (a 4 or 5″ pot). It is easily shaped by pruning stems when they get a bit long and woody. Flowers will appear on new growth in spring and fall.
Shown above is Episcia 'Alice's Aussie' grown by Eirlys Rawcliffe. Eirlys emailed this photo with the message, "Have been ordering from your company for quite a while and am thrilled about all the plants I have received. Is there a place for customers to post pictures of plants on you website? I have an episcia that, IMHO, is quite spectacular". We agree, and we're posting your photo!
Like the outdoors? Our location in the hills overlooking Canandaigua lake is a great place spend time in the summer. Like the indoors? Our shop and glasshouse are always a great place to visit!
Accomodations? Ask about the "Violet House". Available for rental to our guests and customers.
Are you an AVSA member?
Consider joining! Sign up through our website and get a free plant!
SK Before the Storm. (CK Pered Grozoi) New Russian hybrid with large, fully double, white and blue carnation blooms over medium-dark semiminiature foliage. Heavy blooming show variety.
Episcia 'Jim's Pink Mirror'. Lovely deep pink blooms over silvery-green leaves shaded to dark bronze. Easy bloomer and grower.
Episcia 'Jim's Wild Rose'. Beautiful shimmering silver to pale green leaves with pinkish-beige edging and bright orange blooms with yellow throat. Consistent bloomer, good grower.
Not much! No shows in August, and no traveling! We'll be staying home, growing plants. An unusually cool, wet, summer has kept us inside more than usual, but has been good for the plants.
Streptocarpus. Most varieties are again, or will be, in stock. We've had a lot of plants potted–just needed them to grow large enough to ship. You can also expect to see some new listings in the coming months. We'll feature these in future newsletters.
Supplies. All sizes of leaf support rings are now back in stock. Though these aren't necessary for most hobby growers, for those who wish to exhibit plants, or simply want to grow African violets as large specimens, these can be invaluable.
Can I use my regular potting medium to root leaves?
Yes, though depending upon the consistency of the soil and your care of the cuttings, this may or may not be the best choice. African violets are easy to propagate from leaf cuttings, but doing it well (producing lots of plantlets quickly) takes some practice, and finding the right rooting medium is part of this. Much is simply experience from "trial and error".There are many different recipes for rooting mediums. There is some general advice we can give, though.
Use a mix that is very porous and light, and keep it fairly loose in the pot when rooting leaves. You want to make it easy for the leaf to produce roots and for plantlets to make their way up to the surface. If the medium is too dense, or is packed, this will be more difficult and plantlets will be slower to appear. This usually means using plenty of vermiculite and/or perlite in the mix. How much? This depends upon how wet you plan to keep the mix–add more perlite the wetter you intend to keep it. Usually, this means something much lighter than your regular potting mix, but not necessarily so.
What's our mix for rooting leaves? Basically our regular soil mix with a lot more vermiculite added–approximately 20% peat, 10% perlite, and 70% coarse vermiculite. For more information on propagating violets from leaves, visit our plant care pages.
Dry soil can be difficult to work with, yet many growers choose to pot using soil this way. It makes potting and repotting messy and difficult. Then, once potted, the soil can be difficult to water–dry peat moss can tend to repel, rather than absorb, water.
Here's what we do. Moisten the soil ahead of time. The day before you plan to do your potting, add hot water to the dry soil mix, at a rate of 1 part water to 4 parts soil, by volume. This will give the soil just enough moisture to hold together, yet not so much as to be muddy.
Some thoughts while looking at some of our newest plants, that seem to have accumulated out of nowhere, and now wait to be dealt with. Like a grower of any size collection, it seems we're always adding to it more than subtracting.
Ever wonder how we came to have so many different plants? Like you, we find many of our plants from other vendors–at the many shows we attend, from the catalogs and websites we are always looking through, or "bartered" from a friendly competitor.
Still others we import, or have sent to us from friends and growers we know in other countries. They know we'll appreciate having the new material and also know that we provide a means of distributing some of their newest hybrids to a wider audience.
Being "plant people", we also never miss an opportunity to visit a nearby (sometimes no so near) botanical garden, conservatory, garden center, etc. when we travel. Sometimes we'll just stop to see what's growing on the "side of the road". As you likely have discovered, "plant people" like to share–much of the fun of growing a plant is sharing it with others who admire it. Many of our most interesting, and most of our favorite, plants were acquired this way–from friends and other growers.
Copyright 2014 The Violet Barn. All rights reserved.


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43 notifications Use the tifications API to create rich notifications using templates and show these notifications to users in the system tray. 28 omnibox The omnibox API allows you to register a keyword with Google Chrome's address bar, which is also known as the omnibox.
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The Tree Lighting is an old tradition in Cotati going back well over twenty years. The event includes free cocoa and coffee, arts and crafts and of course Santa Claus on a fire engine. It's the perfect chance for any good boy or girl to get their holiday list to the big man before the Yuletide rush.


We know that a lot of our readers are deeply immersed in skateboarding culture. However, some of our friends out there are new to the sport and all the jargon that comes with it. There is a myriad of expressions out there that amount to what's essentially a whole 'nother language, so you can consider the below a quick primer to set you on your way.
Is this comprehensive? Hell no—we don't have the space to cover all the lingo and crazy trick names. But like our Snowboarding Lingo 101 piece before it, this is a crash course from an unlicensed educator, so take it for what it is and let's have some fun!
Am — An abbreviation of "amateur." If you're not a pro, you're this.
Bail — If you're am and can't pull off the "mosquito" above, you're going to end up bailing, which is when you lose your skateboard because you couldn't land the trick you attempted.
Bowl — This one's pretty cool if you don't already know the history. The 1970s were a time of severe droughts in California—as a result, swimming pools were empty. Clever skateboarders saw this calamity as an opportunity, however, and headed for these "bowls" to carve out some tricks. Once water returned in abundance, bowls officially made their way to skateparks everywhere. This is a classic example of turning a negative into a big, big positive—but, in this case, it actually evolved a sport!
Carve — Making an abrupt turn while in a ramp or bowl without lifting your skateboard's wheels. Alternatively, zigzagging downhill while on a longboard.
Focus — Nah, this has nothing to do with concentration. Instead, it means literally breaking your board in half, typically due to jumping/landing on it following a trick.
Footie — Short for "footage." In this case, skateboarding video footage.
Halfpipe/vert ramp — A ramp with a flat bottom that incorporates a concave transition that creates vert (vertical) on both of its sides.
Hip — Where two riding surfaces meet at an angle, usually from a 300-degree angle to a 90-degree angle. These surfaces enable skateboarders to ride, jump, and/or grind over them.
Late Trick — Starting and pulling off a trick after your board is at its peak height or following another trick but prior to hitting the ground.
Ollie — This is important for a 101 course because the Ollie acts as the basis of most other tricks. This is when your back foot pushes down your skateboard's tail and your front foot pulls it up into the air.
Railslide — Don't overthink this one—it's simply when you use your board to slide down an object using the area between the axle assembly.
Ripper — A kickass skater.
Session — When skaters gather together to skate.
Truck — Another name for the axle assembly on the bottom of your skateboard (baseplate, hanger, axle, its various nuts, etc.). See: "railslide" above.


Mental illnesses are among the most common health conditions in the USA and around the world.
Mental health conditions are the leading cause of disability in the USA.
People experiencing mental health conditions often face rejection, bullying and discrimination.
Together we can change the way the world sees mental health and end the stigma that surrounds it.
Helplines, Support, Education & Ending Stigma Groups.
Mental Health – MentalHealth.gov provides one-stop access to U.S. government mental health and mental health problems information. MentalHealth.gov aims to educate and guide. English and Espanol.
Mental Health – mentalhealth.gov for Veterans provides one-stop access to U.S. government mental health and mental health help for veterans, service members and their families. English and Espanol.
MentalHealth.Gov – mentalhealth.gov for Parents & Caregivers provides one-stop access to U.S. government mental health and mental health help for parents/caregiver, you want the best for your children or other dependents. You may be concerned or have questions about certain behaviors they exhibit and how to ensure they get help. English and Espanol.
thetrevorproject.org Call the Trevor Lifeline at866-488-7386 Trained counselors support LGBTQ youth 24/7. If you are a young person in crisis, feeling suicidal, or in need of a safe and judgment-free place to talk.
National Alliance on Mental Illness – Stigma Free nami.org/stigmafree The StigmaFree campaign is NAMI's effort to end stigma and create hope for those affected by mental illness. Through powerful words and actions, we can shift the social and systemic barriers for those living with mental health conditions.
THIS IS MY BRAVE – https://thisismybrave.org Storytelling Saves Lives – the mission of THIS IS MY BRAVE is to end the stigma surrounding mental health issues by featuring true stories told through creative expression.
IT GETS BRIGHTER – http://www.itgetsbrighter.org/ It Gets Brighter collects and features short video messages of hope from those living with a mental health issue, and those who support them. They believe that expressing what's happening in our heads is better than suppressing it. Their mission is to give those struggling the hope that it gets brighter. Join them in ending the silence and empowering young people to seek out the help and support that can lead to recovery.
RESOURCES TO RECOVER – rtor.org is a gateway website that helps families find resources and support for loved ones with mental health concerns. They offer families guidance, support, and information on the best practices and providers in recovery-oriented mental health care.
Nar-Anon Family Groups – nar-anon.org is primarily for those who know or have known a feeling of desperation concerning the drug addiction problem of a family member.
HelpGuide.org – When you're stuck in the cycle of addiction, recovery can seem out of reach. But no matter how powerless you feel, change is possible with the right treatment and support.
American Addiction Centers Rehab Guide – americanaddictioncenters.org/rehab-guide/free/ Free guide "How to Find Free Drug Rehab and Detox Centers" for free or low-cost.
www.nlm.nih.gov/medlineplus/medlineplus.html Comprehensive database of health information from the U.S. National Library of Medicine and the National Institutes of Health.


Kaffir Lime Trees grow best in a sunny greenhouse, conservatory or on a windowsill at a minimum temperature of 5ºC (40ºF). It is beneficial to stand the plant outdoors in a sunny, sheltered spot during hot summer weather. Indoors place the plant away from radiators and draughts. In a dry atmosphere or low light conditions leaf drop can occur, misting with water will help to increase the humidity around the plant. A citrus tree can lose all its foliage but it will recover and under ideal conditions will start to produce new shoots within a few weeks. While the tree is leafless take extra special care to avoid overwatering the plant.
Water thoroughly each time the surface of the compost becomes dry. In winter water the plants well and allow the compost to dry out before watering again. In the summer months watering may be daily during hot weather and fortnightly during the cool winter months. Do not allow the compost to become soggy and waterlogged as this will kill the roots. Feeding the regularly with a Summer or Winter Fertiliser as appropriate. Citrus do not thrive with high salt levels in the compost so taking the plant outside twice a year and drenching with lots of clean water will prevent any build-up of excess fertiliser salts. To encourage a bushy habit and to maintain a good shape, plants can be trimmed in late winter or early spring just as the new growth starts to sprout in the spring.
The older, darker leaves are used as a flavouring in Asian cuisine. Fresh young leaves can be added to salads. The leaves can be stored for later use by drying or freezing. Mature trees will produce a small, knobbly fruit. The grated peel can also be used as a flavouring, the juice is seldom used as it is too acidic.


Anheuser-Busch settles Miami class-action lawsuit for $20 million for using deceptive Beck's beer labels.
Are you scrounging for beer money? You may be in luck, because a Miami federal judge recently approved a $20 million settlement in a class-action lawsuit that accused Beck's of deceptive labeling.
In October 2013, Francisco Rene Marty sued Beck's in Miami federal court. He alleged Anheuser-Busch (A-B) was trying to sell what seemed to be a quality brew made in Germany in accordance with the country's beer purity law of 1516, also known as the Reinheitsgebot, But the stuff was made in the United States.
Look at the silver label on the bottleneck — it says "imported." But look at the bottom left part of the main label and it says "Product of USA."
The Beck's beer that Americans have come to know so well was an import until 2012, when A-B decided to begin brewing in St. Louis to "slash costs and increase profit margins," the lawsuit states. But the product just wasn't the same, some customers claim.
"Although Beck's beer is brewed with water, hops, barley, and yeast, the source and type of each of these ingredients is substantially different," the lawsuit states. "For example, Beck's beer is brewed with water from Missouri, as opposed to the Rotenberger Rinne in Germany."
Disgruntled consumers formed the Facebook group Import Beck's From Germany to vent their frustration.
Miami has been something of a ground zero for deceptive-label lawsuits against the beer giant. Last December, A-B settled a similar class-action suit for its Kirin brand, and any household in America was eligible to receive up to $50.
Like the Kirin agreement, the Beck's settlement allows up to $50 per household with proof of purchase of Beck's Dark, Beck's Light, Beck's Pilsner, and Beck's Oktoberfest beers between May 1, 2011, and June 23, 2015.
You can qualify for a claim without any proof of purchase, but you'll get only $12.
Want to file a claim? Visit becksbeersettlement.com. The deadline for filing is November 20.


When did it all change regarding elections for political office?
What change am I referring to? The one in which candidates no longer talk about what they are going to do but rather what's wrong with their opponents.
There must have been one major election in which a candidate and his staff decided not to bother lying about all the good things they would do if elected.
You know those promises that are made on the campaign trail but rarely ever fulfilled. We were accustomed to being lied to and almost accepted it as part of the campaign cycle. Heck we actually forgot most of what was promised by the time the person took the oath of office.
At some point in what seems like the recent past the approach changed.
Promises that would never be kept were no longer good enough to get voters in your corner. It just wasn't juicy enough. However if I can tell you about all the things that are wrong with my opponent you won't even care that I have no answers to the problems facing our town, county, state or country (whichever applies).
There had to be that one significant election in which this tactic was not only used but turned out to be successful.
So now what we get are TV and radio commercials, print ads, flyers and even signs that don't promote the virtue of one candidate but just rip the other to shreds. It is Negative Campaigning 101 and it's the direction we have now grown to accept as the norm.
What's even worse is we can't separate facts from fiction because the rhetoric and venom being spewed at times makes you believe that some, no actually many of those seeking our vote are just awful people. There seems to be no accountability as you can say whatever you want whether it's actually true or not.
It's our fault this is what's happening. We were actually better off just voting for those who we knew were making false promises.
Boy I really miss those days.


text: Fitovinany est une région administrative de l'est de Madagascar. Elle est issue de la scission de Vatovavy-Fitovinany en 2021. Son chef-lieu est la ville de Manakara.

redpajama_set_name: RedPajamaWikipedia


text:
Ole Jørgen Rawert (født 3. januar 1786 i København, død 11. juli 1851 sammesteds) var en dansk fabrikembedsmand, toldinspektør, industrihistoriker og tegner, søn af arkitekt Jørgen Henrik Rawert. Han er særlig kendt for sine tegninger af miljø, steder og bygninger.

Efter at han havde fuldført studier blev han ansat i Kommercekollegiet. I 1811 blev han medudgiver af Handels- og Industri-Tidende og året efter medlem af fabrikdirektionen. Han fik kongelig understøttelse til en udenlandsrejse og var i flere lande i Europa i årene 1816-1819 for at gøre sig bekendt med de industrielle forhold.

På alle sine rejser i Danmark fra 1805 til 1849 tegnede han; der findes bevaret mere end 1500 af hans illustrationer i Det Kongelige Bibliotek, de fleste af dem dateret.

I 2005 blev en del af akvarellerne udgivet i bogform af Niels Peter Stilling.

Han er begravet på Assistens Kirkegård.

Forfatterskab
Bornholm beskreven paa en Reise i Aaret 1815; Kjøbenhavn 1819
Beretning omIndustriens Tilstand i de danske Provindser samt om nogle Midler til dens Fremme nedskreven paa en Reise i Sommerne 1819 og 1820; Kjøbenhavn 1820
Kongeriget Danmarks industrielle Forhold fra de ældste Tider indtil Begyndelsen af 1848; Kjøbenhavn 1850

Noter

Eksterne henvisninger

Fabrikanter fra Danmark
Tegnere fra Danmark
Toldembedsmænd fra Danmark
Personer fra København
Danskere i 1800-tallet
Industrihistorikere fra Danmark
Personer i Dansk Biografisk Leksikon
Dansksprogede forfattere fra Danmark


Sources of information for this history included the Municipal Records of the town clerks, Registry of Births and Deaths, Records and Archives of the Commonwealth, records of the judicial courts, and of several counties, towns, cities, churches, and libraries that pertained to Cambridge.
Church records consulted included records of baptisms, deaths, and marriages. In addition, court probate records were used, as well as tombstone inscriptions found in various burying-grounds, funeral sermons, and newspaper obituaries and news articles.
The information in the Genealogical Register is chiefly confined to the earliest families that resided in Cambridge prior to 1700. The descendants of these families are traced down to the period of the book's publication in March, 1877.


text:
Extreme Travel destinationsFree Tour Singapore
Manwithaview1 Tuesday 23, February 2016 10:02 AM
@AllyFogg Waterboarding holidays to Guantanamo could be popular for extreme sports people
Extreme Fishing with Robson Green is a factual entertainment show broadcast on Channel 5. The show sees actor and fishing enthusiast Robson Green travel around the world in search of the greatest fishing destinations. There have been five series to date. A spin-off...
Extreme Travel destinations
10 of The Most Bizarre Vacation Destinations
"One of the things that makes the location so unique and so amazing is that you can be there in broad daylight, out in the open, and still feel very vulnerable, " Paranormal Activity director Oren Peli told Vulture about the location of his new film .
He produced the supernatural tale that takes place in Prypiat — an abandoned Ukrainian city near the location of the deadly Chernobyl Nuclear Power Plant disaster that devastated residents in 1986. Peli described how the threat of radiation and the location's eerie, remote atmosphere made it the perfect place to set his new found footage horror film. In the movie, a group of tourists venture to the city on an extreme vacation, but soon discover they're not alone.
These bizarre vacation destinations aren't just hot spots in cinema. People travel to Pripyat in real life for adventurous and surreal experiences. We discovered other unusual vacation getaways for your perusal past the break. Feel free to mention your favorite strange destination below.
Head to Ittoqqortoormiit, Greenland where you can live with the Inuit and incredible wildlife that surrounds Igloo Village. Dog sledding, traveling to frozen fjords, visiting deserted villages, and sleeping in an icy cave are just a few of the things you can do at this cold weather destination. Hopefully the local bears won't realize you're a tourist and eat you out of spite.
Source: flavorwire.com
Extreme travel: dangerous bike trail @ Cliffs of Moher
Travel Channel: Best Destinations in the World
3 Extreme Places to Travel in the USA
USA Travel Adventure Destinations (Video)
Extreme travel: dangerous trek up Mount Huashan, China
Extreme tourism destinations
Best Adventure Travel Destinations


text:
The Lafayette • October 26, 2018 • https://lafayettestudentnews.com/54817/arts/pen-not-your-ordinary-diner-billys-downtown-diner-comes-to-easton/
'Not your ordinary diner': Billy's Downtown Diner comes to Easton
Billy's Downtown Diner opened its third Lehigh Valley location in Easton on Oct. 10. (Photo by Morgan Sturm '19)
Morgan Sturm
Billy's Downtown Diner opened Wednesday, Oct. 10, in Easton on South Third Street. The diner is the third Billy's to open in the Lehigh Valley, with other locations previously existing in Bethlehem and Allentown.
Although plans for Billy's to open in Easton originated in 2015, transforming the space into a restaurant led to several overruns, according to Billy's Downtown Diner owner Billy Kounoupis.
Kounoupis, who launched his business in 2000 with the opening of the diner's Bethlehem location, wanted to create a "unique experience." Recently, Billy's won awards like "Best Breakfast in the State of Pennsylvania" and "Best Breakfast that Tastes like Dessert," according to Kounoupis.
"As we started doing this, we registered the trademark 'not your ordinary diner' because of the uniqueness of what we were doing," Kounoupis said.
As time has evolved, Billy's has become more of "a modern American cuisine," according to Kounoupis. Over time, the company has also moved toward more plant-based options.
"Ninety-five percent of everything we do is fresh," Kounoupis said. "We make it to the order and we bring in deliveries daily to ensure the quality of our product."
The diner's opening in Easton also holds a deeper meaning for Kounoupis, who was "born and raised" in Easton.
"Easton had a very special part in my heart. I think this area and this community has a lot of beautiful history, but I think what I love the most about this community is that it's very clingy and everyone is so inviting, and that was something that really sucked us in," Kounoupis said.
On the menu at Billy's, customers will find dishes ranging from Avocado Toast to an Italian Quesadilla. Prices, however, do not exceed $13. According to Kounoupis, there are also several items on the menu that have been curated with celebrities. One burger on the menu was created in partnership with magician Chris Angel, Kounoupis noted.
"There was a popular show back in the day called The Munsters and the guy that played Eddie Munster got jealous [of Angel] so we created a dish with him, the Breakfast Burger," Kounoupis said.
In terms of further expansion, Kounoupis mentioned an announcement to come in the next few weeks.
"We put a couple of our other projects on hold, they're all Billy's but this was the most important to us, so we directed all of our time and energy into this," Kounoupis said.
Kounoupis is also an author of a couple books about entrepreneurship, including "Billy Cooks Like a Mother!" published in 2011 and "The It Factor: Mindset of a Entrepreneur," which was published more recently in June 2017.
Billy's is open seven days a week with business hours of 7 a.m. to 8 p.m. every day except Sunday, serving dinner Wednesday through Sunday.


text:
Planned Parenthood founded on racism, belief in protecting society against 'the unfit'
Rebecca Hagelin
Margaret Sanger, founder of Planned Parenthood and advocate of birth control, is shown at New York's Waldorf Astoria hotel in 1961. (Associated Press/File) more >
By Rebecca Hagelin - - Sunday, April 23, 2017
ANALYSIS/OPINION:
Editor's note: This column is part of a series by Rebecca Hagelin on the moral imperative of defunding Planned Parenthood.
Minorities crammed into impoverished areas in inner cities should not be having so many babies. And, of course, these minorities (including most of America's immigrants) are inferior in the human race, as are the physically and mentally handicapped. We should require mandatory sterilizations of those less desirable and promote easy access to abortion. And since sex should be a free-for-all, we must provide birth control and abortions to teenagers too. It's all for the greater good and for a more intelligent, liberated, healthier population.
Feel a bit enraged by the sentiments above?
They absolutely sicken me.
If you are feeling squeamish or angry too, then you should call your representatives in Congress and demand an end to your tax dollars funding Planned Parenthood. You also can sign the petition at LiveAction.org.
For such are the foundational beliefs of this inherently racist organization and its celebrated founder, Margaret Sanger, who still is lauded on the Planned Parenthood website. Of course, in the lavish online praise of Sanger, conveniently absent is her advocacy for "a stern and rigid policy of sterilization and segregation to that grade of population whose progeny is already tainted, or whose inheritance is such that objectionable traits may be transmitted to offspring." (The quote is from her article "A Plan for Peace.") Or her promotion of the "American Baby Code," in which she seeks to "protect society against the propagation and increase of the unfit."
Also missing is Sanger's fear of her racist views being exposed, as recorded in a 1939 letter to an ally: "We do not want word to go out that we want to exterminate the Negro population." Which is exactly what she set out and succeeded in doing.
Planned Parenthood is largely the reason why black babies are aborted in America three times more often than white babies, and Hispanic preborns are killed 1½ times more often than whites. In fact, according to Centers for Disease Control and Prevention research compiled by TooManyAborted.com, "Abortion is the number one killer of black lives in the United States. More than HIV. More than heart disease. More than cancer. Abortion snuffs out more black lives than all other causes of death combined."
Planned Parenthood masquerades as a benevolent organization, claiming to offer a full array of women's health care services to disadvantaged women. From the way Planned Parenthood markets itself, one would think it offers basics such as mammograms and prenatal health care — especially for poor women living in the nation's most impoverished neighborhoods.
But it does not. Mammograms are nowhere to be found. And, as LiveAction.org recently revealed in an extensive investigation in the 41 states where undercover recordings are legal, 92 out of 97 clinics contacted admitted that they do not provide prenatal care. The bottom line is that those ultrasound machines in Planned Parenthood are used to facilitate the killing of preborn babies, not care for them.
What Planned Parenthood does offer en masse in its "clinics" — which are strategically located in target areas such as college campuses and in impoverished, inner-city neighborhoods — are birth control and abortions. In fact, a baby is aborted at a Planned Parenthood clinic at an average rate of every 90 seconds.
Why college campuses? Why poor, minority inner-city neighborhoods?
Because Planned Parenthood holds a worldview that young women should be able to have sex without consequences or responsibility. Because Planned Parenthood wants these same young women to come back to their clinics for their abortions when the birth control fails. And because Planned Parenthood still seeks to provide abortions for minorities over whites. Today, Planned Parenthood may not be racist in its words, but it is still overtly racist in its deeds.
Thanks to the brilliant work of LiveAction.org, TheCenterforMedicalProgress.org and other truth seekers, we now know that Planned Parenthood traffics in human baby body parts, that it covers up the sexual trafficking of minors, that it engages in racist practices, that it provides birth control to underage girls without parental consent and that it does not provide the most basic of women's health care services.
America is better than this.
It's time for Congress to cut off funding to this shameful organization and direct our tax dollars to other clinics that offer life-giving health care services. Add your voice to the call to defund Planned Parenthood at www.LiveAction.org/petition/.
• Rebecca Hagelin can be reached at [email protected]


This is the first time I've ever worn anything from Yours Clothing. I've seen so many people wearing them. You know when you're not too sure on the sizing and need someone to tell you what it's like.
It's that time of year again when we have some nice days, some cold days and some rainy. So what do we wear?
I love autumn and being able to wear dresses with boots! But the transition can be hard. I was kindly gifted this dress: Black & Red Check Tunic with embroidery. Product code 130396 in Size 18.
We are still at that time of year that we can wear a dress. Or tunic, but on me, it's a dress.
For the day time look I've of course added a scarf. This is an oversized scarf from Barbour and a big fave for autumn. You've noticed I haven't got a coat. To be honest, I don't like wearing them. Instead I've replaced my coat with a beret to keep my head warm!
For a day time look you cannot go wrong with an oversized bag and mi Michael Kors large tote bag fits everything!
Last but not least is a pair of flats, who walks around i heels all day and is actually comfortable? These are new in from Primark in the Wide Fit section.
For a night time look i added a block heel and black boots to add a bit of height. But it's not too high and something i can still walk in. I've gone for a rock chick kinda look and threw my hair in a messy high pony tail.
For this night time look I've actually added a short leather jacket to add to my rock chic style. It's an old one from Primark and added a simple clutch bag to finish off the outfit.
See how easy this is! Now tell me, which is your fave outfit?
I'm loving thay leather jacket look! It would be perfect for autumn and winter and you can just throw on a pair of tights with it!
I love both of these looks! The day time one is probably my favourite, but I think it's because the colours are so autumnal!
Love the night look, you look great!
I LOVE both of these outfits, you look amazing!
I LOVE both of these looks, you look amazing!
Such a lovely post and I love both outfits!
Omg I love how edgy you look in the nighttime look, yes gal!
I love this dress, it looks great both dressed up and casual. You look wonderful!