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Digital Commons @ USF > Graduate School > Theses and Dissertations > 115
Artist Colonies in Europe, the United States, and Florida
Jennifer L. Aldrich, University of South Florida
M.L.A.
Degree Granting Department
Major Professor
Gary Mormino, Ph.D.
Christopher Meindl, Ph.D.
Rose Marie Prins, Ph.D.
Regionalism, Artwork, Creative, Painters, Beautification
During the nineteenth century, an artistic trend spread across Europe. As urban centers housed the majority of professional artists, individuals and groups relocated to remote, bucolic areas to form art colonies. Artist colonies are typically defined as a group of artists, generally painters, writers, and composers who worked and lived as a community for a certain period of time1. Artists left their city lifestyles as a response to urbanization and industrialization. In other words, the movement encouraged reform of social, environmental, and economic conditions to prevent the decline of true artisanship. The artistic response personified an underlying utopian theme: preservation of the simple life, nostalgia, and set of values threatened by industrialization. This idyllic impulse eventually spread to America. The American art colonies were mainly located in the Northeastern states, the Southwest and Northern California.
The present study seeks to analyze art colonies' transformation from rural settings to urban art communities, particularly Florida's art centers. The study finds commonality among the artist colonies of yesterday and the modern art enclaves of today. Some common themes include: desire for seclusion, camaraderie with fellow artists, and inspiration from a environment and/or nature. Chapter one offers a brief history of art colonies in Europe and the influence of landscapes on artists. Chapter two explores the development of American art colonies and their connection to landscapes and the urban influence of modern art on the artists. Chapter three investigates the history of the most significant art colonies in Florida: St. Augustine, Sarasota, Maitland, and New Smyrna Beach. This chapter also examines how artist enclaves support urban communities economically, culturally, and through diversity; specifically, through examples in small towns transformed into diverse Floridian art communities.
Art has always provided a unique historical record of social, regional, environmental, and creative changes. The art colonies and communities discussed in this thesis show how the artistic impulses for creativity attract individuals to places and transform them into important art centers.
1 Nina Lubbren, Rural Artist Colonies in Europe, 1870-1910 (New Brunswick: Rutgers University Press 2001), 2.
Scholar Commons Citation
Aldrich, Jennifer L., "Artist Colonies in Europe, the United States, and Florida" (2008). Graduate Theses and Dissertations.
https://digitalcommons.usf.edu/etd/115
American Studies Commons
USF Graduate Home


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If you think giving money away effectively will be easy, think again, says Moonpig founder Nick Jenkins. The easy stuff has been done, the 'low-hanging fruit picked'. What's left are the complex and difficult problems. He talks to Caroline Hartnell about the 'net effect' – the need to apply your values consistently to your philanthropy and the rest of your life and to assess the overall effect of your giving, not just its effect on a particular group. He also talks about the freedom to experiment that comes with operating your own foundation – and argues that it's vital to be honest when experiments go wrong.
First, can you tell me a bit about your philanthropic activities.
I have my own foundation, which I endowed when I sold my company [Moonpig] in 2011 and I've spent the last three years developing a strategy for it.
It has two pots of money, one of which is to support things that friends and associates are passionate about. This involves relatively small amounts. I won't fund anything that doesn't make sense, but I do probably do less due diligence. The other pot is for things that I actively seek out – I don't respond to unsolicited grant applications.
How far have you got in developing the strategy for your foundation?
I've narrowed it down to surgical interventions in the developing world that can transform lives. There are a lot of conditions that are debilitating but not life-threatening, and they tend to be underfunded because people fund things that are life and death. Fistula is a good example. There are 2 million women in Africa suffering from fistula and it's debilitating: they can't work, they are ostracized. It's not that expensive to solve but it's not top of the pile because it's not a killer. It's going to remain beyond the reach of most healthcare systems in the developing world, so it needs to be funded philanthropically. It's not particularly groundbreaking but the impact is potentially huge.
How do you decide what's worth funding?
There are two criteria: one – will more money mean more operations? Sometimes – with cleft pallet for example – that's not the case. You eventually get to the point where you've done all the easy ones. There are still lots of people who need the operation but they are so scattered that the problem becomes one of logistics rather than money. So you've got to be convinced that the money is going to result in more operations. Second, you've got to be convinced that the money is not merely diverting surgical time from one issue to another.
Whatever the intervention, it needs to add something to healthcare in that country and it takes quite a lot of hard work to make sure that your project is doing that. So my approach is to pick an area, learn about it, work out how you can be confident that these criteria are being met, and then focus the bulk of the money there.
If you're going to do anything abroad, pick one country and get to understand it. I've picked Uganda – it was largely accidental. So we've identified a couple of issues and we've identified a country, and with the amount of money available, we could make a significant difference. Another consideration is that the administration costs are relatively less if you focus in this way.
Do you go to Uganda to see what's happening yourself?
Occasionally, yes. But there's a danger of spending 50 per cent of your money overseeing how you spend the other 50 per cent, so it's got to be in proportion.
It's often said that foundations are the risk capital of the social sector but very often they don't live up to this idea. What do you think?
I think there's a massive difference between donor-managed foundations and professionally managed foundations. When donors are clear about what can be done on their behalf, it gives the professionals much more latitude to take risks, but if there's no guidance then professional managers will take a conservative approach.
It's no different from venture capital investing. When I make an investment in a company, I don't have to answer to anyone, so I can take decisions very quickly, and I can take what risks I like. You can have a hunch about things. I regularly make investments in businesses and not all of them work so I don't expect everything to work. A venture capital fund has to do a lot more due diligence – it's very difficult to take risks with other people's money.
I can act quickly and take greater risks with my foundation too. I consult with the other trustees – my sister is a trustee and I have another external trustee who works at Shell. So we bounce ideas off them – but by and large we can act very quickly.
What sort of things does this enable you to do that professionally run foundations can't?
It reduces the burden of measuring social impact. Ultimately, if you're giving away your own money, you just need to be convinced it's making a difference.
Let me phrase it differently. The impact measurement has to satisfy me. It's not just about measurement of the impact of the project, it's about understanding the net impact on society. I could design measurements to show that the lives of women treated for fistula have been transformed, but if you don't look at the bigger picture, you might not see that you've taken a surgeon away from treating someone else, whose life is now immeasurably worse as a result. You have to understand the whole net picture, that's my basic philosophy. A lot of organizations are myopic about that. They want to understand the impact that they have had on their beneficiaries without taking into account that they may be sucking resources from somewhere else.
You've talked about moving away from the 'two-lane approach to life – destroying the world from 9-5 and repairing the world from 6-6.30. Can you explain?
You have to have a set of values and be consistent about the way that you apply them. A lot of people compartmentalize what they do rather than looking at their contribution to society as a whole. Take, for example, someone who has avoided their responsibility to pay taxes and then given a little bit of money to charity. The bulk of social issues are dealt with by taxation. Paying taxes isn't as much fun as giving and recipients of tax-funded services are never as grateful, but if you shirk your responsibility to pay taxes, it isn't offset just because you've given a bit of money to charity.
You are also an investor – is social impact investing something you'd like to do?
Some of the investments I make are in energy management and energy conservation, because ultimately I think that's important. I obviously hope I'm going to make some money out of it but I enjoy investing in things that I believe in and think are useful. But it isn't black and white. I would avoid anything I thought was going to do harm, but I've also invested in a personalized marshmallow business – it probably makes people smile. Green Energy Options, which I have invested in, was established as a normal profit-making business but it also helps reduce the carbon footprint.
Do you think that impact investing has the potential to be transformative?
I think where impact investing will make the biggest difference is in funding innovation, finding more effective ways to solve social problems rather than throwing lots of money at the same solution. With healthcare in Africa, there are lots of things that have been done through a bit of innovation and a bit of investment that massively reduce the cost of medical interventions, cheaper forms of diagnostics, for example. The person who can deliver a cheaper, quicker HIV test will dramatically affect the health of people in Africa. They might make money out of it if it gets rolled out commercially, but it's innovation that needs to be funded. If you can reduce the cost of an HIV diagnostic from $20 to $1, everybody wins.
If you make an impact investment, what sort of financial return are you looking for?
All I'm concerned about with my foundation is its overall impact, so if I have all my money invested in social impact investments, and they bring a smaller financial return, but I'm happy with the impact that those investments are having, that would be fine. If on the other hand I invest in social impact investment funds and the financial returns are great but the social returns are negligible, that's fine, too – I can take the profits and give them away. Whether the social return comes during the investment process or as a result of spending the proceeds is neither here nor there.
It always seems to me short-sighted that the larger, more professionally run foundations tend to regard any lessening of financial return as unacceptable, even if investments are having a positive social impact.
I don't understand it. I think it's partly to do with foundation organization. Traditionally, there's been a distinction between the person responsible for making the money and the person responsible for making sure it is spent for a social return. But with impact investing, those two roles are starting to merge. I don't see any problem in that, but I can see how slow-moving, traditional foundations might struggle to get their head round it.
You probably need to structure things in a different way. For example, if you find an amazing company that is developing diagnostics equipment that will reduce the cost of healthcare in Sub-Saharan Africa, and you think that the company is going to do really well, because if it finds a cheaper solution it will sell a lot, this is something you may want to invest in. And if one of the aims of your charity is to improve healthcare in Sub-Saharan Africa, that's a wonderful way to do it.
What do you think foundations and other institutional investors could take from the way that you operate as an individual philanthropist and investor?
I think that it helps to have a more holistic approach to the net impact of what you do. As an individual, I am able to have a much more flexible, broader approach to how I satisfy myself that money has been well used.
I suppose the downside is that lack of accountability allows individuals to act on whim?
This is where discipline is required – some things can appear to make sense, but if you really examine the evidence, you see that it doesn't stack up. The other thing is that sometimes an experiment will fail. With pilot schemes, for instance, you're saying 'we have a hypothesis, we think that if we do this, the effect will be that', but you don't know, because it's an experiment.
If your hypothesis proves wrong, how do you see that pilot scheme?
There's a good example from the things we've been doing with ARK [Absolute Return for Kids] of which I'm a trustee. We're experimenting in India with different ways of helping disadvantaged children in education. Some things we thought would make sense haven't quite worked, for all sorts of cultural reasons. Our approach has been, 'we did this as an experiment, we learned something from it and we'd like to share that so at least other people won't make the same mistake.'
Organizations often try to sweep failures under the carpet, but it comes back to this point about what you do in your day job and what you do in your charity. People, particularly businesspeople, take risks all the time in their jobs. If you're investing in start-up businesses, you expect seven out of ten to fail, but you expect one of them to be so successful that it will offset the impact of the rest. I don't understand why people don't expect failure in the social sector if you're at the cutting edge of experimenting.
The important thing is first to recognize the failure and be honest about it, and second not to pretend that it was really a success but to spread that learning so other people don't make the same mistake!
People try to hide failures all the time, partly because fundraisers don't want to see failure and partly because donors somehow think that the same rules don't apply in the social sector as in commerce.
As a donor what message can you give to charities about sharing failures?
Personally, I want honesty. I want to know, when they're telling me the story, that they're telling me the whole story. I was talking to a cleft palette charity who said '£150 will put a smile back on a child's face'. You only have to analyse their accounts to work out that they're spending £2,000 per child. They're raising £40 million and doing 20,000 operations – simple calculation. The figure of £150 was what they thought people were prepared to pay. They spend 50p in the pound raising their money so what it actually costs is £1,000 per child. As a donor, I think £1,000 per child is actually good value but I would have preferred a more honest and transparent approach.
Donors need to be more realistic. Complex social problems are expensive and difficult to solve. Don't expect your few pounds to transform the lives of thousands. In the UK, particularly, if social problems could be solved by throwing a little bit of money at them, the state would have solved them a long time ago. But all the low-hanging fruit is gone, so what we're left with is the more complicated issues. On the other side, charity fundraisers want to convince everybody that just a little bit of money will go an enormous way, and donors want to believe it. Donors need to be more realistic about the fact that not everything works and that you can't over-egg the results. There's a bit of education needed on both sides.
Philanthropists sometimes say it's harder to give money away well than to make it. Do you agree?
It is hard to make money, but I'll go back to my earlier point. So many people I've met in the same position as me have thought, 'right, I've made a bit of money, I'm going to take two weeks off and change the world.' Several years later, they are still struggling. In the UK, as I've mentioned, the low-hanging fruit has been picked. We have created a society that picks up the low-hanging fruit, and that's a good thing.
You go to India or Africa and there's still a lot of low-hanging fruit, but you still need to invest time in understanding what you're doing. You think 'I'll build a school', but that's not the problem. There are lots of schools in Africa, mostly because people like us go and build them. The real problem is providing enough trained teachers, so unless you're having an impact on the number of teachers being trained, you're not really changing the situation.
That's why it's important to think through the net impact of what you're doing, and not just the localized impact. Are you actually adding anything to the system as a whole or are you just reshuffling things?
Nick Jenkins is an angel investor, entrepreneur and philanthropist. In 1999 he started http://www.moonpig.com, the internet greeting card retailer. In July 2011 he sold the company and endowed his own charitable foundation. He also runs his own portfolio of private equity investments.
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Brothers Reunite with PHJC Teachers After Forty-four Years
Brothers Mark and Dan Schulte attended over six different schools during their primary and secondary education days, ranging from Baltimore, D.C., Japan, and Belleville, Illinois. Their Dad, Master Sergeant Raymond Schulte served in the United States Air Force, so their family moved a lot. Few teachers stick out in their memories. But Sisters Josephine Iffert and Mary Baird do. So much so that the brothers did a little sleuthing in order to find the women, who taught them at St. John School in Belleville when their Dad was stationed at Scott AFB, and pay them a visit during the holidays.
Mark, an aerospace engineer from Dayton, Ohio, and Dan, a software engineer from St. Louis, spent several years at St. John's, from 1968-1972. During that time, both men said that the PHJC Sisters taught them values like a love of God and service to humanity that have stuck with them for life. The Sisters, apparently, also created a pair of persistent detectives as well.
The brothers had been trying to find Sisters Mary and Josie for years, but never had any luck. Last summer, they decided to try once more. This time, their top hit on a Google search was a story about Sister Josie's 70th Jubilee from the summer issue of Word Gathering. The brothers called her and reconnected after forty-four years. They also discovered that Sister Mary Baird was here on the same campus with her. "We were thrilled to find them both," said an ebullient Mark.
On December 28 and 29, the men journeyed from their homes to Donaldson to reunite with the Sisters. The stories, memories, and laughter flowed like no time had passed. "When we entered the gates (of St. John School) it felt like a sanctuary," Dan recalled. He described a school where the city kids, military base kids, and kids from St. John Orphanage all came together to learn, play, and create a sense of community. Both brothers remember rigorous academics as well as a lot of fun. "You taught us both the Illinois and the U.S. Constitutions," Mark told Sister Josie. An avid baseball fan, Dan laughed that the Sisters allowed the students to watch the 1968 World Series, St. Louis versus Detroit, during the school day. He was devastated when his beloved Cardinals lost, and remembers crying on the bus ride home. "It's so interesting when people come back here; to see what they remember when they visit," Sister Josie said. "Everyone remembers something different," Mark added.
The brothers said their St. John's days, during the late 1960s and early 1970s, came at a formative time in their lives. Dan recalled seeing the Sisters dressed in full habit at the start of his St. John days, and then seeing them relax their style of dress post Vatican II. "That was a good change," he said. "We were shocked. We thought, 'Oh, you have hair, just like us,'" he laughed. Mark also remembers music classes with Sister Mary featuring songs by stars of the day, like Donovan, and her belting them out on an electric guitar. "You can't get more cool than playing electric guitar," Mark said. Dan recalled sports and recess as being the most fun, especially playing baseball on their uneven, makeshift diamond. "The third base line was on such a slope that a hit down that line almost guaranteed a home run," he laughed.
St. John was special to Sister Mary, too. "It was a Camelot," she said. "Everything seemed harmonious and blessed. We worked together, prayed together, studied together, and argued together. We had a sense of family and community," she added. St. John School at that time was supported solely by tuition and fundraising, without any help from the diocese or a parish. "We got a moral compass," said Dan. "They taught by example and expectation that we do right and serve others. It was spiritually grounding." Both men considered their St. John experience excellent preparation for high school, college and life.
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UFC 203: Miocic vs. Overeem was a mixed martial arts event produced by the Ultimate Fighting Championship held on September 10, 2016, at the Quicken Loans Arena in Cleveland, Ohio.

Background
This was the first UFC event in Cleveland.

The event was headlined by a UFC Heavyweight Championship bout between current champion (and Cleveland area native) Stipe Miocic against 2010 K-1 World Grand Prix winner and former Strikeforce Heavyweight Champion Alistair Overeem.

The professional debut of former professional wrestler CM Punk took place at this event. Punk, who signed with the UFC in December 2014, had a delayed debut due to past injuries from professional wrestling that needed treatment and also due to his need for training time. He made his debut against Mickey Gall in a welterweight bout.

Ben Rothwell was expected to face former heavyweight champion Fabrício Werdum at this event. However, on August 11, Rothwell pulled out due to injury. A team representative said he may have suffered a torn meniscus and could have an ACL injury. He was replaced by Travis Browne. This was a rematch as Werdum defeated Browne via unanimous decision at UFC on Fox: Werdum vs. Browne in 2014.

A lightweight bout between Erik Koch and Drew Dober was originally booked for UFC 195, but Koch pulled out due to an injury and the bout was scrapped. The fight was later rescheduled for this event, until Koch pulled out again due to injury and was replaced by promotional newcomer Jason Gonzalez.

Mairbek Taisumov was expected to face Nik Lentz at the event. However, Taisumov was removed from the fight on September 1 for alleged visa issues and replaced by promotional newcomer Michael McBride.

On September 5, it was announced that the lightweight bout between Damir Hadžović and Yusuke Kasuya, slated to open the preliminary portion of the card, was postponed and will now take place at October's UFC Fight Night: Lamas vs. Penn after Hadžović experienced issues with his travel visa.

Ray Borg was scheduled to face Ian McCall at the event. However, Borg pulled out of the fight on September 7 citing an illness. With no time to find a suitable replacement, McCall was removed from the card.

Michael McBride missed weight, coming in at 158 lb. As a result, he was fined 20% of his fight purse, which went to his opponent Nik Lentz.

On the day of the event, C.B. Dollaway was forced out of his bout against Francimar Barroso due to a back injury he sustained in a malfunctioning elevator at his hotel. As a result, Barroso was also removed from the event.

Results

Bonus awards
The following fighters were awarded $50,000 bonuses:
Fight of the Night: Stipe Miocic vs. Alistair Overeem
Performance of the Night: Jéssica Andrade and Yancy Medeiros

Reported payout
The following is the reported payout to the fighters as reported to the Ohio Athletic Commission. It does not include sponsor money or "locker room" bonuses often given by the UFC and also do not include the UFC's traditional "fight night" bonuses. The total disclosed payout for the event was $3,056,000.

Stipe Miocic: $600,000 (no win bonus) def. Alistair Overeem: $800,000
Fabrício Werdum: $375,000 (includes $125,000 win bonus) def. Travis Browne: $120,000
Mickey Gall: $30,000 (includes $15,000 win bonus) def. CM Punk: $500,000
Jimmie Rivera: $48,000 (includes $24,000 win bonus) def. Urijah Faber: $160,000
Jéssica Andrade: $46,000 (includes $23,000 win bonus) def. Joanne Calderwood: $25,000
Bethe Correia: $50,000 (includes $25,000 win bonus) def. Jessica Eye: $25,000
Brad Tavares: $56,000 (includes $28,000 win bonus) def. Caio Magalhães: $20,000
Nik Lentz: $76,000 (includes $38,000 win bonus) def. Michael McBride: $12,000 ^
Drew Dober: $38,000 (includes $19,000 win bonus) def. Jason Gonzalez: $10,000
Yancy Medeiros: $48,000 (includes $24,000 win bonus) def. Sean Spencer: $17,000

^ Michael McBride was fined 20 percent of his purse for failing to make the required weight for his fight with Nik Lentz. That money was issued to Lentz, an OAC official confirmed.

See also
List of UFC events
2016 in UFC

References

Ultimate Fighting Championship events
Events in Cleveland
2016 in mixed martial arts
Mixed martial arts in Ohio
Sports in Cleveland
2016 in sports in Ohio
September 2016 sports events in the United States

redpajama_set_name: RedPajamaWikipedia


text:
Community Champions: Millie Hawes is our Young Person of the Year
A DETERMINED teenager was black and blue – but very proud and happy – after completing a gruelling 80-mile wheelchair marathon for charity.
Fourteen-year-old Millie Hawes tackled the route, over rugged terrain in the Lake District, to raise £30,000 for a charity close to her heart.
Her outstanding achievement has led to her selection as South Cheshire's Young Person of the Year.
Millie was born with spinal muscular atrophy (SMA), a genetic condition which affects muscle development. She's never been able to walk, stand or even crawl.
She took on the challenge to raise money for the SMA Trust, battling through torrential rain and a bumpy track on the Lake District's 'Miles without Stiles' route.
Millie, from Alpraham, was determined to find a suitably physical challenge which would help her raise money to fund research into a cure for other children like her.
She discovered the 'Miles without Stiles' walks, a series of more than 40 walks accessible to wheelchair users, and decided to complete as many as possible within four days, come rain or shine.
In the end, Millie completed all but one of the routes. She was on the road from nine each morning until 8pm, using two electric wheelchairs.
The support of friends and family kept her going.
Millie said: "It was much tougher than I expected as there were so many steep slopes, boulders and large areas of mud.
"Driving my wheelchair was virtually impossible at times as I couldn't keep my balance as I was bounced around.
"I have the bruises to show for it but I'm so happy that I've raised so much money for The SMA Trust.
"Even though I've never walked, I've been lucky because I've always had fantastic wheelchairs, as well as friends and family who've helped me do whatever I've wanted to do.
"Thousands of other families like mine who live with SMA hope for a cure so we can live a more normal life. I hope the money I've raised will help the incredible people researching a cure."
She's keen to continue raising money for the SMA Trust and has even inspired members of her family to take on challenges for the trust, including her aunt and uncle who have cycled 1,000 miles down the Danube, and another friend who has walked part of the Great Wall of China.
CreweWoman charged with arson following Crewe house fireThe blaze occurred at Furber Street


Soul up & Be real: Flygfältstoalett vol.2. Hej då igen.
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ASTM International Committee F02 on Flexible Barrier Packaging is developing a new standard to test the transmission rate of water vapor into packaging materials. Understanding water transmission rate is a key component for ensuring the shelf life of many products.
"The materials and packages covered by this standard affect nearly every package one sees in grocery stores, pharmacies and hospitals," says ASTM member Joel Fischer, laboratory manager, MOCON.
The proposed standard (WK49124, Test Method for Water Vapor Transmission Rate through Packages Using a Modulated Infrared Sensor) is based on another ASTM standard (F1249) that measures water vapor through plastic film and sheeting with a pressure modulated infrared detector.
"This detector lends itself well to testing whole packages, including bottles with closures, sealed pouches, tubing and small blister cards," notes Fischer. Many people have used the instruments in F1249 for packaging testing due to faster analysis and greater sensitivity. This led to a need for a standard that used the techniques described in F1249, but with a focus on packaging.
The proposed standard is being developed by the Subcommittee on Permeation (F02.10), part of Committee F02. The subcommittee has developed other methods that cover a range of materials, including geomembrane, building materials, electronics and breathable barriers. All interested parties are invited to join in the standards developing activities of the subcommittee.
CONTACT Technical Information: Joel Fischer, MOCON Laboratory • Brooklyn Center, Minn. • tel +1.763.493.7219 | ASTM Staff: Diane Lake • tel +1.610.832.9661 | Upcoming Meeting: Oct. 28-29 • October Committee Week • Tampa, Fla.


@@@ Musketeer: Sicilian Queen (Not sure, 2014). Some strummed acoustic guitar adult alternative/soft rock/folk I got to from an email blast from the artist. Spacious drum sound and a strong and gentle voice. Less instrumentation gives room and emphasis to what is there and I enjoy the less is more formula — there's a piano tucked in the back of the tune when the drums come in, there's a simple melodic trumpet line about 2/3rds through and some sundazed organ sounds behind the trumpet.
@@@ The Voyeurs: Rhubarb Rhubarb (Heavenly Recordings, 2014) Some mainstream frat Brit rock/indie I got to via a music publicist email. It's a bit of an odd duck — poppy and weird at the same time, it's not rock or punk or indie per se. Check it for yourself.
You can stream over here at NME.
@@@ Joe Holiday: Strength and Kindness (Somebody Else's Nightmare, 2014). A smooth jazz vocal record with fusion keyboards, electric bass, and a dual horn attack. Smoother than a baby's bottom, the drums are funkier rather than free — the second tune could easily be the theme song to a 70's television show while the third is more an uptempo fusion-y number. I got to this via a Twitter ad.
@@@ Mysticum: Planet Satan (Peaceville, 2014). I'm expecting big things from a metal record called Plaent Satan. After a brief metal percussion intro we're right into the beehive guitar sound with some synths, thrash drums and some of that tinkly percussion comes back. The tune is called LSD, and it lives up to its trippy title. These guys are fronted by a Neanderthal singer, it's really quite mad. The combination of the double kick and the agit guitars is quite mad. The singer goes full punk freakout with the drummer on the tune, Far. Maybe I got a bit too excited about Planet Satan.
@@@ ANAAL NATHRAKH: Desideratum (Metal Blade, 2014). Also off my weekly heavy metal email newsletter. This badboy opens up a little like I imagine Dante's inferno, broken voices, clouds of windy chaos, industrial noises, blasts of guitar sound, everything is disjointed and fucked up. When it opens up into the tune proper it's pretty manicured metal — well containted guitar chunk, flat whacking kick drum. The electronic burbles are sort of interesting and distracting at the same time especially in contrast to the epic flow of the second tune Unleash. The drummer is the star here.
This entry was posted in Music and tagged ambient music, brit rock, folk, heavy metal, thrash, videos by thecrosspollinator. Bookmark the permalink.


3-bedroom, 2-bath home features over 1950 sq. ft. Gas-log fireplace in living room, coffered ceilings, bar in kitchen, formal dining. Sun room is heated and cooled. Also a covered deck, oversized garage with additional 8x5'7" area, solar system, and sprinkler system.


text:
Alma 32: Faith is Like a Bad Acid Trip
Alma and his Super Missionary Friends struggle to find success among the Zoramites until they find a foothold in the poor people who have been cast out of their own religion and marginalized by their own society. Alma praises them for their humility (though he points out that they were forced to become that way instead of coming by their humility legitimately) and begins to preach to them about faith.
Alma Pretends that God is Just
Perhaps because he's fresh off his confrontation with Korihor, Alma makes a point to tell the humbler Zoramites that asking for a sign from God is a bad idea:
Yea, there are many who do say: If thou wilt show unto us a sign from heaven, then we shall know of a surety; then we shall believe.
Now I ask, is this faith? Behold, I say unto you, Nay; for if a man knoweth a thing he hath no cause to believe, for he knoweth it.
And now, how much more cursed is he that knoweth the will of God and doeth it not, than he that only believeth, or only hath cause to believe, and falleth into transgression?
There you have it—God doesn't give us signs of his existence because he's that good of a guy. After all, if we had proof and then decided to do bad stuff, he'd have to punish us even worse. So all you Korihors out there should be grateful that it's so difficult to tell whether God exists or not. Apparently the attribute that elicits the application of mercy is belief, not knowledge. Still no word on why that's the case.
If You Have True Faith, it's Impossible to Know if it's Unfounded
Another scripture mastery crops up in this chapter (for those of you who attended seminary) as Alma begins to pontificate on the subject of faith:
And now as I said concerning faith—faith is not to have a perfect knowledge of things; therefore if ye have faith ye hope for things which are not seen, which are true.
That's the best explanation you've got?
There's kind of a big problem with this. If the definition of faith is to hope for unseen things that are true and not having a perfect knowledge of whatever that is then you're pretty much picking a faith and hoping that whatever you're deciding to have faith in isn't one of the innumerable horrible, untrue things that you can have faith in. It's Russian roulette with five rounds instead of one.
Alma's pretty much saying that you should be volunteering to delude yourself. Let's say, for example, that I have faith that the Atlanta Braves are going to win the World Series this year. I don't have a knowledge of it and I don't have any concrete, quantifiable evidence to make that claim with any certainty, but I hope for it very much. Alma would praise my faith. Any sane church member would realize that I'm lying to myself because of my obsessive dedication to a sports franchise. But somehow, when that same blind faith is applied to Mormonism, it's okay.
Or, read another way, Alma is praising the virtues of chosen ignorance. Or suggesting that one shouldn't try to find any kind of scientific or historical basis for the legitimacy of the Book of Mormon because that would destroy the purpose of faith as well. Any way I read this, it's not a good thing.
The Scientific Method According to Alma
And now we approach Alma's famous comparison between faith and the growth of a seed—and by "famous," I of course mean, "famous in the small Mormon circle and completely unknown and irrelevant to the rest of the world." Here is the basic outline of Alma's oft-quoted sermon—and by "oft-quoted," I of course mean, "oft-quoted in Mormondom but literally never referenced anywhere else in any way, ever."
If you plant the word of God in your heart and don't kill it with your disbelief, it will grow into some metaphysical, logic-defying tree thing inside of you—metaphorically speaking, of course. It will enlarge your soul, enlighten your understanding and become metaphorically delicious (verse 28). This will increase your faith, but not give you a perfect knowledge of anything (verse 29), because perfect knowledge is bad and useless and faith is everything that could ever be admirable or important. If the seed metaphorically sprouts in the metaphorical soil of your metaphorical bosom, that means the seed was good, and therefore the word of God you planted is true (verse 30). But if you don't nourish the tree of your faith that sprouts from the word of God, it won't yield the fruit of whatever-the-fruit-is-symbolic-of-this-time (verses 37-40).
This is a poor way to experiment with anything. Is heroin good? Dunno, maybe I'll try it and see how I feel. I'm not going to research whether it's addictive or whether people die from using it. I'm not going to attempt to learn what it does to my body. I'm just going to give it a shot and if it makes me feel good, then it must be a good thing. Even applied to choosing a religion, this is bad advice. Lots of religions have lots of great aspects to them, but it doesn't mean they have the truth.
And it's really difficult to measure the enlargement of your soul, the enlightenment of your understanding and the deliciousness of the activity you're experimenting with. Alma provides a haphazard experimental setup with no control group and a completely subjective method of observation. And he also expects us to compare this subjective, emotional data against a subjective, emotional hypothesis. And he also tells us how to recognize the "correct" answer, which will obviously introduce some bias into the mix.
The More Impenetrably Complex the Text, the More People Will Trust It
Alma makes several dubious statements throughout this meandering, nebulous passage.
And now, behold, are ye sure that this is a good seed? I say unto you, Yea; for every seed bringeth forth unto its own likeness.
Yeah, sure. But there are plenty of examples of things in nature that look good but can be hazardous. Simple example? Roses are beautiful but have thorns. And you know what? Roses grow from seeds! Want more examples? Look what a few seconds on Google turns up.
The moral of the story, here, Alma, is that things that have good results can still be bad. The church is no exception—thanks for teaching me to be honest and respectful and hard-working, but I'm not too happy about the brainwashing, the sexual oppression and the constant feelings of frantic inadequacy.
And now, behold, is your knowledge perfect? Yea, your knowledge is perfect in that thing, and your faith is dormant; and this because you know, for ye know that the word hath swelled in your souls, and ye also know that it hath sprouted up, that your understanding doth begin to be enlightened, and your mind doth begin to expand.
Now I'm totally confused. It sounded before like perfect knowledge was a bad thing and faith was what you wanted. But you just told us how to get a perfect knowledge of something and making our faith dormant and I'm not entirely sure if that's what we're supposed to do or not. Because Alma also said earlier that having a perfect knowledge of something makes us more accountable, which is why God wants us to have faith instead, so we definitely don't want to have the perfect knowledge that you're making to sound like a positive achievement.
Never go in against a Zarahemlan when potential converts are on the line!
Alma's throwing all these phrases around and it seems like they don't mean the same things all the time, but it definitely sounds cool because of all that "enlightenment" and "expanding minds" talk. But this chapter is about to outdo itself in verse 35:
O then, is not this real? I say unto you, Yea, because it is light; and whatsoever is light, is good, because it is discernible, therefore ye must know that it is good; and now behold, after ye have tasted this light is your knowledge perfect?
Really, really bad riddles...
Whatsoever is light is good because it is discernible? Literally or metaphorically, that's some terrible amateur philosophical balderdash you've got there. And don't forget the synesthesia going on at the end with the whole tasting-something-traditionally-perceived-with-the-sense-of-sight bit. It's very possible that Joseph Smith "translated" this chapter of the Book of Mormon after eating some unusual mushrooms he found in the forest. Either that, or he was just trying to write something so ethereal and profound that people would react with "oooh, that's deep," and conclude that his crappy novel was actually inspired of God.
But I like my first explanation better because it's funnier.
Alma 31: Another Competing Religion
Alma decides that it's time to go to the rescue of the followers of Zoram, who have been swallowed up in some wacky religion or something.
Pre-Columbian Column Inches are Cheap
Two verses (by which I mean several inches of valuable etching space on the gold plates) are expended on describing exactly who Alma invites to accompany him on his mission to the Zoramites and who he decides to leave behind. He takes three of the sons of Mosiah (Himner was needed on the home front, apparently) as well as his old buddies Amulek and Zeezrom. The situation among the Zoramites was dire enough to require some new talent, so Alma brings two of his three sons along.
Exciting stuff. But is it really that scripturally important to describe the lineup of your missionary supergroup in such detail? If that's not bad enough, just wait until we sit through a verbatim transcription of the Zoramites' heretical ritual prayer (verses 15-18).
And we're expected to believe that these records were abridged and fine-tuned to apply directly to the modern age?
Oh, the Iniquity!
Here is what Alma observes of the Zoramite religion:
They publicly perform memorized prayers from a raised platform
They claim to be God's chosen people
They only mention God on their days of worship
They believed there would be no Christ
His conclusion?
Now when Alma saw this his heart was grieved; for he saw that they were a wicked and a perverse people; yea, he saw that their hearts were set upon gold, and upon silver, and upon all manner of fine goods.
Yea, and he also saw that their hearts were lifted up unto great boasting, in their pride.
What? Who said anything about pride or perversion? We just read a lengthy description of the Zoramite worship ceremony and with no explanation their behavior is immediately linked to things we've seen no evidence of. Okay, their prayer is a little arrogant, but no more so than the Nephites, who also think they're God's elite.
News flash, Alma: having different religious convictions doesn't make you a bad person.
Real Missionaries Don't Suffer
Alma says a prayer with his cronies—a prayer that is suspiciously even more bombastic than the prayer of the apostate Zoramites from atop their Rameumptom—and gives them all a Spirit-infused pat on the back. And this happens (verses 37-38):
And after they did separate themselves one from another, taking no thought for themselves what they should eat, or what they should drink, or what they should put on.
And the Lord provided for them that they should hunger not, neither should they thirst; yea, and he also gave them strength, that they should suffer no manner of afflictions, save it were swallowed up in the joy of Christ. Now this was according to the prayer of Alma; and this because he prayed in faith.
There you have it—members of Alma's posse suffered no afflictions on their journeys, opting to simply live by the spirit. And all because of Alma's prayer of faith.
Contrast this with almost every Mormon missionary ever...even after the prayers of their families, the blessings of their priesthood leaders and their own prayers of faith, missionaries suffer sickness, mental illness, and occasionally death. In this chapter we learn why—because they and those around them lacked sufficient faith. They didn't have enough joy in Christ to swallow up their problems.
Alma 30: Korihor the Not-So-Terrible-After-All
Korihor enters, stage left. Korihor is an Anti-Christ, which in the Book of Mormon just means he's a successful preacher of non-Mormon values. He tries to convince the Nephites that there is no God and that they should pretty much do whatever they want because nothing special happens after they die. Expectedly, the existing religious establishment in the area becomes uncomfortable.
Only God Can Make Us Unequal
As Korihor begins leading away the righteous, this chapter is careful to point out that there is, in fact, freedom of religion under Nephite rule.
Now there was no law against a man's belief; for it was strictly contrary to the commands of God that there should be a law which should bring men on to unequal grounds.
Here, God is saying, "Do as I say, not as I do." Though God has apparently ensured that there can be no law among the Nephites that would promote inequality, he's free to make other groups of people unequal as he sees fit. And, yes, for about the six thousandth time, I'm referencing the curse of dark skin that God put on the Lamanites so that his precious Nephites wouldn't sully their seed with corrupted Lamanite blood.
Also, this verse sounds like a pretty good reason to legalize gay marriage, but I doubt your average Mormon would see it that way.
Ammon Disobeys God
After spreading his damnable lies among the Nephites, Korihor travels to their protectorate, the land of the people of Ammon (the ones who used to be called the Anti-Nephi-Lehies). The people of Ammon, however, weren't quite so gullible:
But behold they were more wise than many of the Nephites; for they took him, and bound him, and carried him before Ammon, who was a high priest over that people.
And it came to pass that he caused that he should be carried out of the land.
We just got done talking about how there could be no legal ramifications for believing differently than anyone else because God wanted everyone to be equal...and then this happens.
Korihor, who theoretically is supposed to be able to believe and preach whatever religion he wants to, is put under some kind of citizen's arrest and taken before Ammon, who decides to deport him. That sounds like a legal punishment to me. This is freedom of religion?
And not only that, but Ammon has just directly disobeyed what verse 7 explained was God's will.
Korihor Knocks one Out of the Park
In the land of Gideon, Korihor is brought before the high priest, who questions why he's teaching all these awful things among the people. Our favorite Anti-Christ responds with another accidentally prophetic section of the Book of Mormon (see Ammonihah: A Portent of Things to Come).
And Korihor said unto him: Because I do not teach the foolish traditions of your fathers, and because I do not teach this people to bind themselves down under the foolish ordinances and performances which are laid down by ancient priests, to usurp power and authority over them, to keep them in ignorance, that they may not lift up their heads, but be brought down according to thy words.
Ye say that this is a free people. Behold, I say they are in bondage. Ye say that those ancient prophecies are true. Behold, I say that ye do not know that they are true.
Ye say that this people is a guilty and a fallen people, because of the transgression of a parent. Behold, I say that a child is not guilty because of its parents.
And ye also say that Christ shall come. But behold, I say that ye do not know that there shall be a Christ. And ye say also that he shall be slain for the sins of the world—
And thus ye lead away this people after the foolish traditions of your fathers, and according to your own desires; and ye keep them down, even as it were in bondage, that ye may glut yourselves with the labors of their hands, that they durst not look up with boldness, and that they durst not enjoy their rights and privileges.
Yea, they durst not make use of that which is their own lest they should offend their priests, who do yoke them according to their desires, and have brought them to believe, by their traditions and their dreams and their whims and their visions and their pretended mysteries, that they should, if they did not do according to their words, offend some unknown being, who they say is God—a being who never has been seen or known, who never was nor ever will be.
This is gonna be good...
He gets a little darker than I would at the end there, what with the there has never been a God stuff. But despite the length of this quote, I kind of had to include it all. It speaks so dramatically and so eloquently to the current state of the Church of Jesus Christ of Latter-Day Saints that it's uncanny.
Korihor knew what he was talking about.
Yes, of Course, the Planets!
When Korihor is brought before Alma and the chief judge over the entirety of Nephite civilization, Alma makes a weird statement: "What evidence have ye that there is no God, or that Christ cometh not? I say unto you, ye have none, save it be your word only."
After accusing Korihor of having no evidence to support his claim, Alma then rebukes him for having the audacity to request that Alma not be a complete hypocritical ass and provide his own evidence that God does exist. Korihor merely asks for a sign that God exists. Probably frothing at the mouth, Alma responds:
Will ye say, Show unto me a sign, when ye have the testimony of all these thy brethren, and also all the holy prophets? The scriptures are laid before thee, yea, and all things denote there is a God; yea, even the earth, and all the things that are upon the face of it, yea, and its motion, yea, and also all the planets which move in their regular form do witness that there is a Supreme Creator.
Oh, hon. That's what you call circumstantial evidence. You expect a skeptic to buy into any of that crap? He wants a sign, not a sermon.
And also, how exactly are the planets supposed to help Korihor realize God exists? Copernicus won't be born for another fifteen hundred years or so. The telescope won't be invented for another century or so after that. What are you going to do, Alma? Point up into the night sky and say, "Look at that little shiny dot over there. That's not always in that same spot in the sky because it moves! Checkmate, God is real!"
More Groupthink
The chief priest's public service announcement informing his people of Korihor's deception has an overwhelmingly effective impact:
And it came to pass that they were all convinced of the wickedness of Korihor; therefore they were all converted again unto the Lord; and this put an end to the iniquity after the manner of Korihor.
That was easy!
For like the zillionth time, Joseph Smith makes his ancient American civilizations act in completely unified groups that often break down along racial lines. Although the racial aspect doesn't appear to be present in this particular example, it's still absurd to think that a simple edict from Alma calling Korihor's followers to repentance would immediately re-convert every last one of them to the true church.
Come on. People aren't like that.
The Fate of Almihor
So let's review the plot of this chapter:
Korihor preaches bad stuff
People start believing what Korihor is saying
Korihor is brought before Alma
Alma reprimands Korihor with all the fire and vitriol of his prophetic calling
Korihor asks for a sign that God exists
Alma has God strike Korihor dumb
Korihor writes that he'd been deceived by the devil and he really knew God was real all along
Alma throws Korihor out into the streets without lifting his curse of muteness
Korihor has to beg for food
Korihor is trampled to death
So this huge threat to the membership of the church turns out to be a dude that said he was tricked by the devil, who appeared in the form of an angel. When his beliefs are challenged, he makes no argument other than to ask for a sign that his challenger is correct. He's not exactly a skilled debater, but we're expected to believe that he led away a number of the Lord's faithful from their deeply entrenched and culturally reinforced beliefs?
And then, because Korihor dares to ask for the E-word (that is, evidence), he's struck dumb and has to write out his full confession. Reading this part as a faithful member of the church, this was a moment of supreme comeuppance. He got what he deserved, admitted he was wrong, was cast out as a beggar and eventually meets an undignified demise. It's all very neat and kind of wrapped up in this fable-esque kind of self-righteous schadenfreude ending.
But it shouldn't be. Think of the similarities between Alma and Korihor. In his youth, Alma the Younger worked against the church and spent his time tearing town the testimonies of the members (see Mosiah 27). Alma, however, due to the prayers of his father, was visited by an angel and given a chance to repent of his sins. When he realized that he had been wrong, he completely turned himself around and became a proponent and a leader of the church.
Why doesn't Korihor get that same chance? He gets no heavenly visitation. He admits that he was wrong and professes the truth, but instead of being in a coma for a while so he can battle his inner demons, repent, and wake up refreshed and righteous, he gets kicked to the curb and trampled. Not only does this seem incredibly unfair on God's part, but it also seems horribly insensitive on Alma's. Wouldn't Alma have seen a little of himself in Korihor and had compassion for him? Wouldn't he have wanted to help Korihor find his way back to the church the same way he had?
Nope. Let him fend for himself and then feel smug when he gets killed, that's the spirit.
Always Blame the Devil
Now let's move on to the moral of the story:
And thus we see the end of him who perverteth the ways of the Lord; and thus we see that the devil will not support his children at the last day, but doth speedily drag them down to hell.
Sure, it's the devil's fault. And why wouldn't it be?
First of all, we don't clearly see the end of those who pervert the ways of the Lord, because we have a success story (Alma) and a failure story (Korihor) occupying the same chapter. Both fought God, one was saved, and one was not. The only real difference between them seems to be that Alma's daddy was the prophet and Korihor's wasn't.
Which leads me to point out that it's not just the devil who doesn't support his children. God doesn't either. He didn't give Korihor the same second chance he gave Alma the Younger. He just took his voice and then let the devil do the dragging. That's pretty cold for a loving, benevolent creator.
Poor Korihor.
Posted by Alex at 1:53 PM 8 comments: Links to this post
Alma 29: O That I Were an Angel
Alma takes a quiet moment for introspection concerning the limits of his ability as a missionary.
Shut up and Be Content
He begins this chapter by wishing he had greater power to spread the gospel:
O that I were an angel, and could have the wish of mine heart, that I might go forth and speak with the trump of God, with a voice to shake the earth, and cry repentance unto every people!
...But behold, I am a man, and do sin in my wish; for I ought to be content with the things which the Lord hath allotted unto me.
Alma's motives seem pure. He just wants to be able to bring more people to Christ. He wants to preach repentance and keep his people from suffering in sin. How is such a wish sinful?
I remember reading this verse as a miserable, confused seminary student who had plenty of wishes for how life could be better. The closing statement is a slap in the face to anyone who feels any level of dissatisfaction.
Problems? Be content with your lot in life. It's sinful to wish for something better.
What a horrible thing to teach people.
Blameless but Still Cursed
In verse 5, Alma tries to illustrate the fairness of God's judgments:
Yea, and I know that good and evil have come before all men; he that knoweth not good from evil is blameless;
So how, exactly, does Alma (or God, for that matter) justify someone being considered blameless yet still being considered eligible for a curse?
Every child born to Lamanite parents carries the curse of their dark skin. Because of the wickedness of their ancestors, God felt it necessary to mark the Lamanites so that his righteous Nephites would know not to intermarry with them. But a newborn Lamanite doesn't know right from wrong. He should be blameless. And he shouldn't have any kind of curse that speaks to the transgressions of his progenitors. Because if someone is truly blameless, he should receive no punishment.
Alma 28: A Bigger, Better War
The Nephites are now guarding the people of Ammon (née Anti-Nephi-Lehies), who have been safely tucked away in a corner of their kingdom. But the bloodthirsty Lamanites are chasing the people of Ammon and try to fight their way through the Nephite armies to get them back.
Narrative Escalation and Non-Linear Storytelling
Joseph Smith makes a continuity error in verse 2:
And thus there was a tremendous battle; yea, even such an one as never had been known among all the people in the land from the time Lehi left Jerusalem; yea, and tens of thousands of the Lamanites were slain and scattered abroad.
Tens of thousands, you say? Biggest slaughter in the land since the time Lehi left Jerusalem, you say?
What about the Jaredite civilization, numbering in the millions, that basically swallowed itself up in constant warfare until only one guy remained? What about the story the people of Zarahemla learned of Coriantumr, the king and last survivor of the Jaredite nation?
My guess is that Joseph either forgot about the Jaredites at this point in the dictation of the book or he hadn't planned on making their society so huge. But after all these wars and battles, he might have wanted to amp up the carnage and the intensity just so it didn't seem mundane and irrelevant. So he made hundreds of thousands of Jaredites die in Ether, completely forgetting about this one pesky little verse he'd written a few hundred pages back that puts a cap on the number of casualties his battles are supposed to have.
Yeah, Sure, That's the Moral of the Story
After spending three verses describing the carnage the Lamanites and Nephites caused each other and the depth of sorrow of the mourning civilians, we arrive upon what strikes me as an odd comment in verse 13:
And thus we see how great the inequality of man is because of sin and transgression, and the power of the devil, which comes by the cunning plans which he hath devised to ensnare the hearts of men.
Wait, what? "The inequality of man?" What does that even mean? What I'm getting from this chapter is how terrible war is and how much of a price we'll all have to pay for the senseless violence of our societies. But yeah, um, the power of the devil and all that inequality stuff sounds good, too.
Alma 27: You Don't Have to Live Like a Refugee
The Anti-Nephi-Lehies have a big problem: they're still living in Lamanite territory and the Lamanites still like to kill them because they don't fight back. What's a righteous, God-fearing society to do?
Another King Gets Conned
Ammon has this brilliant idea that the Anti-Nephi-Lehies should evacuate themselves from Lamanite lands, but he meets some resistance from their king. The exchange between them (verses 4-14) goes roughly like this:
Ammon: Let's get out of here!
King: We can't. They'll kill us because our people used to murder their people.
Ammon: Would you do it if God said we should do it?
King: Of course!
Ammon: Okay, let me ask God real quick.
(time passes)
Ammon: God says let's do it!
This doesn't seem suspicious to anyone else? Ammon doesn't get what he wants, so he gets the king to commit to follow God's counsel. Then he mysteriously gets God's counsel in private and tells the king that God said to do whatever Ammon wanted. Crazy how that all worked out in Ammon's favor.
But then again, the Book of Mormon seems to have a lot of gullible monarchs.
If You Fail to Plan...
Ammon goes to rescue the Anti-Nephi-Lehies from enemy territory. This is the brilliantly-executed sequence of events:
The Anti-Nephi-Lehies gather up all their stuff and walk out of the Lamanite kingdom. (verse 14)
Ammon leads the people into the wilderness between Lamanite and Nephite territory and has them wait there while he goes and figures out where they'll be allowed to live on Nephite lands. (verses 14-15)
On his way to speak with the Nephite leaders about his group of stranded refugees, Ammon meets his old friend Alma and gets distracted. (verses 16-19)
Ammon goes to speak with the chief judge about the situation, but not before dropping his buddy off at his house to chill for a bit. (verse 20)
The chief judge sends out a message across the realm to ask the people what they wanted to do with the new friends being thrust upon them. (verse 21)
The people come back with an oddly specific consensus for such a large group of people, offering up a particular corner of the nation for the Anti-Nephi-Lehies to inhabit. (verses 22-24)
Ammon goes back to the Anti-Nephi-Lehi camp and helps them move in to the land of Jershon according to the Nephites' arrangement. (verses 25-26)
So much about this is idiotic.
What if the king of the Anti-Nephi-Lehies had been right and the Nephites had either killed them or left them stranded in the wilderness? Why didn't Ammon act with a little more urgency on his way to the chief judge so that his friends didn't have to camp out in the middle of nowhere for so long? Why would an entire group of Nephites unanimously offer to just pick up and move out of their homes so that the Anti-Nephi-Lehies could move in? And most importantly, why didn't Ammon plan this stuff out in advance to speed the process up and make sure that nothing went wrong, considering the high risk of the scheme in the first place?
Haven't We Been Here Before, Again?
When Ammon runs into his old buddy Alma the Younger, he passes out with happiness:
Now the joy of Ammon was so great even that he was full; yea, he was swallowed up in the joy of his God, even to the exhausting of his strength; and he fell again to the earth.
Slipping into unconsciousness due to religious ecstasy or repentant intensity has happened a lot so far in the Book of Mormon. It's happened so often that even the author acknowledges it by using the word "again" in this verse.
Joseph Smith must be running out of creative juices at this point in his dictation of the book, so I guess he's had to reuse some of his favorite elements a few times.
God is my Co-signer
My sister recently sent out an email to the whole family linking to an article about the church's construction projects near the new Philadelphia temple site.
It's not a billion-dollar mall this time, but it is a little peculiar that, in addition to the temple and the chapel, the church is also throwing up a 32-story apartment complex and a row of posh townhouses. The church is going to rake in hundreds of thousands of dollars monthly from this complex.
In a reply email, another sister casually asked if anyone knew why the church was putting up an apartment building...but that was the end of the discussion. Nobody answered her question by pointing out that the church is essentially a for-profit organization, but nobody tried to explain that the church was simply trying to increase the quality and safety of the neighborhood surrounding its inner-city temple, either. While I found it a little encouraging that at least one of my sisters felt the need to ask what I feel is a very important question, the fact that the conversation ended without a resolution is kind of depressing. Most of my family legitimately doesn't care what the church is doing. Apparently, since the church can do no wrong, they don't need to concern themselves with its corporate functions.
I wish I'd had the guts (or a strong enough relationship with them) to reply with links about the City Creek Mall, the expensive missionary-run hunting preserve, the huge property buys in Florida and the numerous for-profit businesses that are owned and operated by the church. The problem is that, once I got going, I'd probably pick up so much momentum and be practically screaming at them via email.
...and people tend to understandably resist such angry and violent opposition to their most dearly held beliefs. So I'd have accomplished nothing. Meanwhile, the church would continue to make more money from them and a few million other people who willingly donate ten percent of their income to an organization that is starting to resemble a real estate company more than a church.
I'd used to assume that the church had so many business interests just because it liked making even more money than it already had. But now I'm starting to wonder if the leadership is acutely aware of how membership statistics are flagging and they're working to build the business end of the church specifically so that they'll still have a substantial income once their loyal tithe-payers have dwindled.
Posted by Alex at 3:08 AM 3 comments: Links to this post


text:
Q: Allure Report using Jenkins displays wrong data I am using Java, Maven and TestNG.
I would like to add Allure for reporting in Jenkins.
I have added following configuration in pom.xml:
Dependency:
<!-- https://mvnrepository.com/artifact/io.qameta.allure/allure-testng -->
<dependency>
    <groupId>io.qameta.allure</groupId>
    <artifactId>allure-testng</artifactId>
    <version>2.12.1</version>
</dependency>

Profile:
<profile>
    <id>UI</id>
    <build>
        <pluginManagement>
            <plugins>
                <plugin>
                    <groupId>org.apache.maven.plugins</groupId>
                    <artifactId>maven-surefire-plugin</artifactId>
                    <version>3.0.0-M3</version>
                    <configuration>
                        <suiteXmlFiles>
                            <suiteXmlFile>ui.xml</suiteXmlFile>
                        </suiteXmlFiles>
                        <argLine>
                            -javaagent:"${settings.localRepository}/org/aspectj/aspectjweaver/${aspectj.version}/aspectjweaver-${aspectj.version}.jar"
                        </argLine>
                    </configuration>
                    <dependencies>
                        <dependency>
                            <groupId>org.aspectj</groupId>
                            <artifactId>aspectjweaver</artifactId>
                            <version>${aspectj.version}</version>
                        </dependency>
                    </dependencies>
                </plugin>
                <plugin>
                    <groupId>org.apache.maven.plugins</groupId>
                    <artifactId>maven-compiler-plugin</artifactId>
                    <version>3.8.1</version>
                </plugin>
                <plugin>
                    <groupId>io.qameta.allure</groupId>
                    <artifactId>allure-maven</artifactId>
                    <version>LATEST_VERSION</version>
                    <configuration>
                        <reportVersion>2.4.1</reportVersion>
                        <reportDirectory>target/allure-results</reportDirectory>
                    </configuration>
                </plugin>
            </plugins>
        </pluginManagement>
    </build>
</profile>

When I run tests locally using command:
clean test -PUI -f pom.xml

Most of the tests are passed.
[INFO] Results:
[INFO]
[INFO]
[ERROR] Tests run: 25, Failures: 6, Errors: 0, Skipped: 9
[INFO]
[INFO] ------------------------------------------------------------------------
[INFO] BUILD FAILURE
[INFO] ------------------------------------------------------------------------
[INFO] Total time: 13:39 min
[INFO] Finished at: 2019-06-21T11:30:09+03:00
[INFO] Final Memory: 23M/259M
[INFO] ------------------------------------------------------------------------
[ERROR] Failed to execute goal org.apache.maven.plugins:maven-surefire-plugin:3.0.0-M3:test (default-test) on project company: There are test failures.

However, "allure-results" is created in the root of project, but I have a config for "target/allure-results". While running tests locally using not Maven, but TestNG directly all tests are passed.
I installed Allure plugin in Jenkins, added configuration to Jenkins job:

However, after Jenkins job is finished I see that in Console Output some tests are passed, but it's shown that number of tests that were passed/running/failed is 0. And in Allure almost all tests are failed in a strange way - BeforeTest was failed, but Test was passed.
[INFO] Results:
[INFO]
[INFO] Tests run: 0, Failures: 0, Errors: 0, Skipped: 0
[INFO]
[ERROR] There are test failures.
[JENKINS] Recording test results
[WARNING] Attempt to (de-)serialize anonymous class org.jfrog.hudson.maven2.MavenDependenciesRecorder$1; see: https://jenkins.io/redirect/serialization-of-anonymous-classes/
[INFO] ------------------------------------------------------------------------
[INFO] BUILD SUCCESS
[INFO] ------------------------------------------------------------------------
[INFO] Total time: 09:57 min
[INFO] Finished at: 2019-06-21T07:43:30+00:00
[INFO] Final Memory: 30M/313M
[INFO] ------------------------------------------------------------------------
Waiting for Jenkins to finish collecting data
[JENKINS] Archiving /var/lib/jenkins/workspace/tests.env.test/ui-test/pom.xml to com.company/company/1.0-SNAPSHOT/company-1.0-SNAPSHOT.pom
channel stopped
[ui-test] $ /var/lib/jenkins/tools/ru.yandex.qatools.allure.jenkins.tools.AllureCommandlineInstallation/allure/bin/allure generate -c -o /var/lib/jenkins/workspace/tests.env.test/ui-test/allure-report
Report successfully generated to /var/lib/jenkins/workspace/tests.env.test/ui-test/allure-report
Allure report was successfully generated.
Creating artifact for the build.
Artifact was added to the build.
Build step 'Allure Report' changed build result to UNSTABLE
Finished: UNSTABLE

A: By default Allure results files are stored in project root. In order to change location create an allure.properties file in your test resources directory (src/test/resources) with the following content:
allure.results.directory=target/allure-results

For more details please see the docs https://docs.qameta.io/allure/#_configuration

redpajama_set_name: RedPajamaStackExchange


The Times of Israel reports: UNITED NATIONS — The US will "unquestionably" veto an Arab-backed resolution that asks the UN chief to propose measures to ensure "international protection" for Palestinian civilians, ambassador Nikki Haley said Thursday.
Diplomats say the measure could come up for a vote as early as Friday. The vote was initially expected Thursday evening, but diplomats said it would be delayed after the US proposed changes.
The Kuwait-sponsored draft demands a halt to "the use of any excessive, disproportionate and indiscriminate force" by the Israeli military. It also "deplores the firing of rockets from the Gaza Strip at Israeli civilian areas." Haley and Israel's UN ambassador, Danny Danon, sharply criticized the draft for not mentioning Hamas, the terror group that rules Gaza.


text:
Marrone on matching Patriots consistency
Posted by Chris Brown on December 28, 2014 – 9:32 am
The Patriots are known as one of the most efficient and consistent clubs in the league. They don't make many mistakes and rarely beat themselves, especially at home where they have won 16 straight. Bills head coach Doug Marrone in his weekly Coffee with the Coach segment presented by Tim Horton's laid out his approach with the players on how to match the efficiency of the Pats without getting too tight or worried about making a mistake.
Add in the additional issue of putting their dashed playoff goals behind them to play this game and Marrone knows it will be no easy task.
"I think it is a challenge," he said. "We all have to understand that and how we feel, the level of disappointment and we have to brush that off and get ourselves ready to go and win a football game, which I think is extremely important. It's a game and we're competitors by nature and go out there and beat a team that we haven't beaten that much and two has been a dominant team in the AFC, and get ourselves to go win up there which we haven't done in a long time."
As for getting his players mentally prepared to play sound football from start to finish, without being worried about messing up, Marrone said it was addressed.
"We talked to them about that. They're well aware of that," he said. "We focus on ourselves and what we have to do to get it done from the standpoint of what's necessary to win. They've done a good job with that for most of the year and we'll go up there and go play.
"What we need to do is play at our best in all three phases. So if we can go back and challenge ourselves of how we played throughout the year and take our best game that we played as an individual and play with that type of efficiency we'll give ourselves a chance to win."


"Elegy", a brand new song from Italian symphonic death metallers Fleshgod Apocalypse, can be streamed in the YouTUbe clip below. The track comes off the band's new album, "Labyrinth", which will be released on August 16 in Europe and August 20 in North America via Nuclear Blast Records. The Cd was mixed and mastered by Stefano "Saul" Morabito. The cover artwork was once again created by Colin Marks, who was also responsible for several neoclassical pieces of art in the massive inlay.


text:
Q: How to fix missing dynamic web page in eclipse oxygen I have installed eclipse Oxygen in windows  10. I don't find the "dynamic web project" option under project list. I have already installed Web, XML, Java EE using below link
How to fix Dynamic Web Project missing in Eclipse Oxygen
How to fix missing dynamic web page in eclipse oxygen?

A: Help --> Install New Software--> place this URL in work with field
http://download.eclipse.org/releases/oxygen/
Select the list of software's which do you want to update and complete normal update process. Once, installation completed you have to restart the eclipse. So, you are able to create the Dynamic Web Project.
Thanks,


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Call now with any questions about our internet security or installation services.
Contact us today to get wireless or high-speed fiber-optic internet installed at your location.
Fast, and incredibly reliable with what is by far the highest level of customer service of anyone I've yet called in the industry. The delivery area is fantastic and constantly expanding and I've yet to have any issues for either me or any of the people I know with the service. Cannot recommend highly enough.
Fantastic company! The tech that came out and installed my internet was very professional and polite. He answered all of my questions and provided a very speedy install so i was able to get back to work on time from lunch.
Wonderful company with wonderful customer service! It's always a pleasure talking on the phone with the customer service representatives.
No complaints. Internet has always been on point and even when I did have difficulties it was resolved right away with professionalism. Always worked with me if I had to be a little late on my bill . Awesome company!
They are great providers of internet but their computer services and support team are incredible!
Great company with a great eye towards providing customer service and quality internet.
I would not recommend very unreliable. I pay for 20mbs and get under 10. The customer service is some of the worst I have ever dealt with. If you have a choice find a different isp.
Our Company was constructing a branch here in Amarillo. We were doing some shopping around and saw that Plains Internet had good reviews. I will say, such high ratings is well deserved here.
I was directed to Mr. Blair. He was most concerned with how our needs would be met. He seeks to offer the best solution for the best price regardless of origin. He is more concerned about earning returning business and constructing meaningful relationships. If a product does not have value to a customer, he will not attempt to sell that product to you. What he will do is use his knowledge of the region, and drive a solution to fill your need! Great Advice!
I highly recommend speaking with Blair. Give him an opportunity to also deliver value to you!


You can now sign up for outage notifications. Once signed up, you will be provided estimated restoration times via text message and/or email anytime you are experiencing a power outage. Please note that restoration times are estimates and could vary.


text:
package org.apache.hadoop.hbase;

import org.apache.hadoop.hbase.classification.InterfaceAudience;
import org.apache.hadoop.hbase.classification.InterfaceStability;

/**
 * Thrown when a namespace exists but should not
 */
@InterfaceAudience.Public
@InterfaceStability.Stable
public class NamespaceExistException extends DoNotRetryIOException {

  private static final long serialVersionUID = -1582357514338825412L;

  public NamespaceExistException() {
  }

  public NamespaceExistException(String namespace) {
    super(namespace);
  }
}

redpajama_set_name: RedPajamaGithub


Pressure Drop Chart - KeckleyTemporary Cone and Basket Strainers (TC, TB). KECKLEY. This pressure drop chart is based on the flow of clean water through the. Keckley Strainer Styles.cone type strainer pressure drop,cone type strainer pressure drop,Temporary Strainers And Custom Screens Catalogue Catalogue .Temporary Cone and Basket Strainers. Features. Ordering Information. Dimensional Data. Fabricated Tee Type Strainers. Construction . Pressure Drop Charts.Engineering Specification for the Selection, Installation and .Variations of temporary strainers include cone (Fig. 8A), truncated cone (Fig. 8B) .. allowable pressure drops lower than with other types of strainers. Figure 11.
High pressure drop. ☒ Low effective filtration area. ☒ All debris collects directly in the path of the process stream. ☒ Process must be isolated or bypassed prior to.
CONACO™ 'Top-Hat' type strainers are fabricated at the highest . An exclusive proprietary software can calculate the pressure drop for any design condition and strainer configuration. .. SHAPE : Special double-cone for very high flow rates.
generally create less pressure drop than a "Y" type. Basket strainers are normally installed in a horizontal pipe with the cover over the basket at the top. Cleaning.
(North America only). Voice: +1 732 212-4700. Fax: 952 906-3706. TECHNICAL INFORMATION. Standard Cast Pipeline Strainers. Pressure Drop Calculations.
Fabricated Basket and Duplex Strainer Pressure Drop – Liquids . . . . . . . . . . .. Strainer size and pressure rating is stamped on handle. .. CONICAL TYPE (TC).
A Startup Strainer is installed into a pipeline system to remove unwanted debris . Operating conditions (throttling, pressure drop, condensation, flow reversal . Referred to as a Cone or Witch's Hat. UNPACKING .. a permanent type strainer.
Temporary Cone and Basket Strainers (TC, TB). KECKLEY. This pressure drop chart is based on the flow of clean water through the. Keckley Strainer Styles.
Engineering Specification for the Selection, Installation and .
Variations of temporary strainers include cone (Fig. 8A), truncated cone (Fig. 8B) .. allowable pressure drops lower than with other types of strainers. Figure 11.
for example it creates high pressure drop, the motor of the pump . There are two types of screens used in strainers: .. Temporary Cone and Basket Strainers.
Fabricated Basket and Duplex Strainer Pressure Drop – Liquids . . . . . . . . . .27 . kind, description of product use, sample or model, warnings or . May be installed in horizontal or vertical pipelines with cone pointed upstream or downstream.
commissioning pump start up strainers (project standards and .
FIGURE 8 : DIFFERENTIAL PRESSURE GAUGE ARRANGEMENT. 16. FIGURE 9 . There are two basic flow paths through any type of in-line conical strainer,.
Reinforced construction for high flows/differential pressure. Installation . Basket, Conical and Plate Temporary Strainers. Sizes: 3⁄4" . 23 Conical Type. 24 Plate.
partial cutaway of plug type duplex strainer showing . cone type temporary strainer is shown bolted between .. Calculating Superheated Steam Pressure Drop.
In general, strainer elements are available in three types: perforated, wire mesh, and reinforced . thickness that results in the least amount of pressure drop.
Types 50-P & 51-P Heavy Duty Strainers. LB. C. ID . 50-P Cone (1/8" Diameter Holes on 3/16" Centers) . 50-P CONE STRAINER PRESSURE DROP CHARTS.
Sure Flow strainers - TAAG Services, valve distributor and .
Strainer type: "Y" type; Basket; Duplex; Self-cleaning . Maximum pressure drop that can be tolerated, with dirty screen psid .. Cone Type Basket Strainer. B.
full cone nozzles and wide angle full cone nozzles have an . The flow rates measured for each nozzle orifice size and strainer type . without strainer had a tendency to decrease with the increasing spray pressure, while the Cd means of the.
the internal pressure drop that will be experienced . EATON FILTRATION Standard Cast Pipeline Strainers. 24 . Cone type temporary strainer is shown bolted.
Eaton / Hayward - Southwest Pumps and Filters, Inc.
Pressure Drop Calculations, Correction Factors, More . . .15. Protecting . delivery of simplex, duplex, and Y strainers in cast ... Design: Cone or basket type.
The integrated Flow Cone directs flow through the unit and into the pump suction . suction opening and serves as a course strainer to protect the pump from large . The operation chapter of this manual contains data showing pressure drop conditions . Type. Maximum working pressure. Maximum operating temperature.


text:
Liviu Naghy (November 20, 1929 in Oradea – 1989) was a Romanian basketball player who competed in the 1952 Summer Olympics.

He was part of the Romanian basketball team, which was eliminated in the first round of the 1952 tournament. He played both matches.

References

1929 births
1989 deaths
Basketball players at the 1952 Summer Olympics
Olympic basketball players of Romania
Sportspeople from Oradea
Romanian men's basketball players


2019 - SHOW SEASON HAS STARTED OFF WITH A BANG!!
BOO BOO IS NOW A CHAMPION!!
03/09/19 - Dothan, AL ***LYKAN TAKES HIS 20TH CAREER BEST OF BREED WIN!!
4 - Champion wins KITKAT IS NOW A GRAND CHAMPION!!
3 - Best Male JOKER IS NOW A CHAMPION!!
2 - BEST OF BREEDS!
4 - Best of Winners KITKAT IS NOW A CHAMPION!
4 - Champion Class wins LYKAN IS NOW A GRAND CHAMPION!!
4 - BEST OF BREEDS!
LYKAN CROWNED 2018 NATIONAL BEST OF BREED OLDE ENGLISH BULLDOGGE WINNER!
Best Male x2 LYKAN IS NOW A CHAMPION!
Best Female MIA IS NOW A CHAMPION!
*Champion Class win GAMBLE IS NOW A GRAND CHAMPION!
Best Female x4 PLEASURE IS NOW A CHAMPION!
Champion Class win x2 HAZEL IS NOW A GRAND CHAMPION!
Best Male x3 GAMBLE IS NOW A CHAMPION!
Best Female x3 TABOO IS NOW A CHAMPION!
Best Female x2 EVEY IS NOW A ABKC CHAMPION!
Best of Winners x3 HAZEL IS NOW A ABKC CHAMPION!
2016 - CRUZ'S SHOW RESULTS.
BEST MALE x1 CRUZ IS NOW A ABKC CHAMPION!
GRAND Champion Class Win x1 CRUZ IS NOW A ABKC GRAND CHAMPION!!


Greenwich Dance presents Greenwich World Cultural Festival (produced by Artstrust Productions), which returns as part of Royal Greenwich Festivals for a seventh time inviting you to a laid-back family afternoon of dance, theatre, music, art and circus from around the world.
The recent renovation of 5 new rooms at Eltham Palace inspires this year's programme with special adventures around games, world travels, fashion, photography and refuge in addition to festival favourites. Explore the beautiful grounds and discover pop-up performances, live music, creative activities for all ages and then dance through the decades in the Great Hall. This extraordinary celebration of our local communities and fantastic artists is not to be missed.
With one-day-only free entry* to the grounds, everyone is welcome for an unforgettable afternoon at one of Greenwich's most iconic locations. As part of the Royal Greenwich Festivals.
*Entry to the Festival, Great Hall and Eltham Palace Gardens is free. Separate charge applies for entry to the Palace.