Is that tattoo that you got in your late teen and twenties constantly taunting you and reminding you of the poor decision you made? Or is that once "awesome looking" tattoo now stretched out, wrinkled, and distorted due to your skin's natural aging process? If you have a tattoo that simply isn't you anymore, then it's time for you to consider getting laser tattoo removal from Skin & Laser Surgery Center. Read on to learn more.
Here at Skin & Laser Surgery Center we offer our patients two different laser options in order to get their tattoo removed including: Nd:YAG and Alexandrite lasers.
Nd: YAG Lasers: This FDA approved laser is made up of a crystal that is used in solid-state lasers which works to target the ink particles and break them up into smaller pieces which are then naturally absorbed by your body.
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Depending on your skin type, the colors of your tattoo, and the size of your tattoo will help indicate just how effective the removal process will be. For instance, both black and blue ink are easily absorbed by the laser, whereas green ink isn't. And depending on how well your skin tone takes the laser, it may take more treatments than others.
As part of the tattoo laser removal process at Skin & Laser Surgery Center you can expect only the best. Although multiple sessions are required for the removal of any type of tattoo, the results are phenomenal. Additionally, account for healing time in between laser sessions as part of the overall process— in order to get the best results, you will need to be patient.
If you have a tattoo that you would like to get removed, look no further. OUr office provides the best technology at removing tattoos and will give you the results you've been looking for. To schedule an appointment, contact Skin & Laser Surgery Center today!


Ora Solomon, Acclaro's vice president of sales and operations, explains that in her native Italy, there is a cultural etiquette as to how coffee is consumed. "An espresso can be macchiato (with a bit of milk) or corretto (with a shot of alcohol) and can be enjoyed throughout the day. A cappuccino is only consumed in the morning. NEVER after a meal. Only tourists do that!" She adds that coffee drinking in Italy is usually a fairly quick affair, in contrast with more time-consuming rituals in other places. "Italians consume coffee standing up. If you sit, you are charged a higher fee. Most Italian cafes don't have much seating at all." Get in, get out, get on with your day. We like it.
Contrast this with Israel, where Ora says "…coffee is not consumed at the counter. It is something to linger over and savor. Israel has tons of coffee shops filled with people at all times of the day. Thanks to the weather, they all have outside seating!" While "Israel has espresso and cappuccini that are almost as good and consistent as in Italy, instant coffee is consumed at home." And not just in homes…the hotel room from my own trip to Israel came complete with an electric kettle and a daily assortment of instant coffees, sugar, and creamer.
"So what does this have to do with global business?" you may be asking yourself. The point is this: while coffee is a core base of beans and water, its global appeal lies in how it has been reinvented from country to country and, in the process, found a strong cultural following. When taking a first glance at making your materials ready for global markets, take a lesson from the drink that conquered the world. Stay true to your core, but be flexible enough to adapt to your users' preferences.
Any other global coffee stories? Let us know below!


My name is John Strentz, a 17 year old high school student from rural Victoria. Heavily inspired by Steve Jobs, when I was 15 I taught myself how to code and read everything I could get my hands on relating to startups and entrepreneurship. Having already enjoyed one week at McCann, a corporate advertising agency and another week at Electron Workshop at a co-working space, my week at CoinJar was yet another enlightening and inspiring experience. It completely reaffirmed my excitement for startups and solidified my passion for bitcoin.
My favourite thing was witnessing the launch of the new CoinJar. I got to observe the synergy that occurs when passionate people band together to make a world class product go live. CoinJar's employees are genuinely excited by their product offering and as the company rapidly scales over the next year or so, challenges such as maintaining blazing efficiency or retaining good culture will hopefully be easy to overcome.
In my eyes, CoinJar is currently Melbourne's best startup, so I was very excited to get the opportunity to spend a week with them. I had high expectations, much higher than I've had previously of a work experience placement and I was pleasantly surprised that it was everything I thought it would be. If there is any doubt that it is not already one of Australia's greatest ever startups, as someone who has seen the inside, I can confidently say – soon there won't be.
As for bitcoin, times have never been better. It is well and truly changing the world with unprecedented pace and effectiveness. Some things are evolutionary – they take advantage of existing structures and practices and refine and improve on them. Then there are things that are revolutionary – they are so incredibly ingenious that the structures and practices that existed before them will inevitably crumple to the ground and be abandoned en masse. In this sense, bitcoin is a revolutionary technology like the world has never seen before. The new CoinJar is a beautiful tool to unlock and realise the "everyday and extraordinary" opportunities of this revolutionary technology provides. For the company, its employees, its customers, the Australian startup community and bitcoin itself, these are very exciting times.
I'm grateful for the week I spent working at CoinJar and I look forward to what I can do in future to contribute to its truly awesome, global vision.
Follow John on Twitter @theuncoder.


The United Health Foundation awarded Pathways, Inc., a three-year, $930,000 grant to implement telehealth technology capabilities that will provide improved access to mental health services for more than 3,000 children in eastern Kentucky. At today's grant announcement were Dr. Kim McClanahan, CEO, Pathways; Anne Yau, vice president of external affairs, United Health Foundation; Adam Meier, secretary, Kentucky Cabinet for Health and Family Services: State Sen. Robin L. Webb: Dr. Doug Newton, national senior medical director, Optum Behavioral Health: and State Rep. Danny Bentley (Photo: Ashley Gallaher Quinn).
Adam Meier, secretary, Kentucky Cabinet for Health and Family Services, joined the United Health Foundation today to announce a three-year, $930,000 grant to Pathways, Inc. The grant from United Health Foundation will implement telehealth technology capabilities that will provide improved access to mental health services for more than 3,000 children in eastern Kentucky (Photo: Ashley Gallaher Quinn).
A telehealth demonstration was given after the United Health Foundation awarded Pathways, Inc., a three-year, $930,000 grant to implement telehealth technology capabilities that will provide improved access to mental health services for more than 3,000 children in eastern Kentucky. The new telehealth resources will be installed at all outpatient and specialty residential units in Pathways' 10-county service area (Photo: Ashley Gallaher Quinn).
ASHLAND, Ky.--(BUSINESS WIRE)--Pathways, Inc., and the United Health Foundation announced a three-year, $930,000 grant to expand mental health services for children in eastern Kentucky using telehealth technology.
The project will enable Pathways to provide better access to specialty mental health care for the more than 3,000 children it serves across a 10-county service area. Pathways will install and operate the telehealth technology at its 16 outpatient offices and specialty residential units in the region to connect children to child and adolescent psychiatrists, eliminating the need for families to drive as long as two hours to access a child's mental health specialist.
According to America's Health Rankings, Kentucky has seen a 25 percent increase in teen suicides since 2016. The grant will enable Pathways to increase the number of children served by child and adolescent psychiatrists by 30 percent by 2021.
Since 1967, Pathways has provided community-based mental health care, substance use disorder treatments, and services for individuals with intellectual or developmental disabilities. Pathways operates more than 20 facilities across 10 counties in northeastern Kentucky and serves more than 15,000 individuals each year. It is the only agency in the 10-county region that employs child and adolescent psychiatrists. Pathways, Inc., serves Bath, Boyd, Carter, Elliott, Greenup, Lawrence, Menifee, Montgomery, Morgan, and Rowan counties.
Through collaboration with community partners, grants and outreach efforts, the United Health Foundation works to improve our health system, build a diverse and dynamic health workforce and enhance the well-being of local communities. The United Health Foundation was established by UnitedHealth Group (NYSE: UNH) in 1999 as a not-for-profit, private foundation dedicated to improving health and health care. To date, the United Health Foundation has committed $430 million to programs and communities around the world. We invite you to learn more at www.unitedhealthgroup.com/SocialResponsibility.
Pathways, Inc., and United Health Foundation announced a three-year, $930,000 grant to expand mental health services for children in eastern Kentucky.


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text:
A Peculiar Form of American Madness
bracingviews.substack.com
Heroification of the military is a strange mindset for any self-avowed democracy
Bill Astore
America is touched by a peculiar form of collective madness that sees military action as creative rather than destructive, desirable rather than deplorable, and constitutive to democracy rather than corrosive to it.
This madness, this hubris, this elevation or heroification of the military and war has to end, or it will most certainly end America, if not the world.
Related to this, America advances and sustains a historical narrative based on triumphalism, exceptionalism, and goodness. We Americans see total military dominance as something to crow about, even as we insist that it's our birthright as "exceptional" Americans. This mindset, or Zeitgeist if you will, enables and empowers a national security state that easily consumes more than half of federal discretionary spending each year. As long as this mindset persists, the MICC or MICIMATT will persist and continue to grow in reach and power.
So that's my first big step in taming the military-industrial-congressional-intelligence-media-academia-think-tank complex. America's mindset, its culture, must change. Change the mindset and you begin to change the deference if not adulation granted to the MICIMATT.
Change the mindset, weaken the blob. That was what Dwight D. Eisenhower had in mind in his "Cross of Iron" speech in 1953.
Our peculiar form of militarized madness is simply no way of life at all for democracy or for the planet.
It won't be easy because we're taught to salute the military and support "our" beloved troops. We're taught that corporations like Boeing and Raytheon are job-creators, even citizens. We look to Congress to represent us, even as its members thrive on corporate campaign contributions (bribes) while genuflecting to the generals and admirals. We look to the media for news and information even as those outlets are fueled by advertising dollars from companies like Boeing, if not owned by them. We look to "liberal" academia for new ideas even as colleges and universities compete for Pentagon research and development dollars. We look to think tanks for fresh approaches even as they're funded by weapons contractors.
Under these conditions, it's not surprising that the U.S. no longer sees peace as possible or even as desirable. Peace is rarely mentioned by U.S. political candidates or by the mainstream media. War is simply taken for granted; even worse, it's seen as the health of the state.
That war is now seen as the health of the state is indeed a peculiar form of American madness. As the Christmas season approaches, is it too much to ask for sanity as in peace on earth and good will toward all?
Ike's "Cross of Iron" speech in 1953 was brilliant in its clarity and power. Can you imagine any U.S. politician saying these words today?
"Every gun that is made, every warship launched, every rocket fired signifies, in the final sense, a theft from those who hunger and are not fed, those who are cold and are not clothed.
This world in arms is not spending money alone. It is spending the sweat of its laborers, the genius of its scientists, the hopes of its children. The cost of one modern heavy bomber is this: a modern brick school in more than 30 cities. It is two electric power plants, each serving a town of 60,000 population. It is two fine, fully equipped hospitals. It is some fifty miles of concrete pavement. We pay for a single fighter plane with a half million bushels of wheat. We pay for a single destroyer with new homes that could have housed more than 8,000 people.
This is, I repeat, the best way of life to be found on the road the world has been taking. This is not a way of life at all, in any true sense. Under the cloud of threatening war, it is humanity hanging from a cross of iron."
MICHELLE HANSEN
Nov 28, 2022Liked by Bill Astore
How do you fix ignorant/stupid? My mother and I go to a local diner often and I listen to all the conversation's around me and I have not once heard anything about Ukraine or even for that matter Afghanistan. Most of the customers are groups of men, young and old. What does that say?
1 reply by Bill Astore
jg moebus
Nov 29, 2022·edited Nov 29, 2022
There is, Dennis, a very clear, concise, simple, and ~ for anybody familiar with American military history since the end of World War II ~ easy-to-understand reason why the US military is failing to meet recruitment goals.
And it has absolutely nothing to do with "Wokeness" [whatever that is], or any other current psycho-babble.
The Americans the military is trying to recruit have spent their entire lives with America at war someplace on the planet, from Afghanistan to Iraq to Libya, Somalia, Syria, Yemen, and so forth; aka "The Forever War." And America has LOST EVERY ONE OF THOSE WARS.
The parents and grandparents of those Americans the military is trying to recruit have also spent their entire lives with America at war someplace on the planet: starting with helping the French reclaim their colonial empire in Indochina, to Korea, then our very own Vietnam, then Cuba and Central America [aka "Cold War I"]; and then Kuwait and Yugoslavia, and so forth, as America flexed its new-found, global, unipolar hegemony.
And the only one of those wars America DIDN'T lose was the one where we saved the Incubator Babies; the one that set the stage for 9/11 and the above cited Forever War.
And that, of course, doesn't include all the assassinations, coups, stolen elections, false flag operations, and the rest of America's means, methods, and mechanisms for waging "Pax Americana" during Cold War I.
Thus, the entire population of the United has lived its entire life with its nation being at war someplace with somebody over something. And this ~ the most expensive, extensive, and expansive military component of any Empire in Human history ~ HAS LOST EVERY SINGLE ONE OF THEM.
And now we have "Cold War II" and the very real prospects of Americans fighting a two-front Hot War in Eastern Europe and in East Asia [including the very real prospects of the use of nuclear weapons].
At some point during what the Vietnamese term "The American War," a significant number of American military personnel decided and determined not to be "the last motherfucker to die in this motherfucking war." That's when the in-the-field strikes, fraggings, and other manifestations of "Take this Fucking War and shove it" began to make itself felt in Vietnam and elsewhere.
And no doubt had at least some impact of how the American people began to perceive that war; and how its managers in Saigon, the Pentagon, and White House responded.
So there is no real mystery at all as to why the American military is failing to meet recruitment goals. Fewer and fewer of those previously prime potential enlistees want to be "the last motherfucker to die in this dying Empire's motherfucking war."
And it really isn't all that difficult, complicated, or complex to figure out exactly Why, is it?
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A quick post about a small project this past weekend. If you are following along, you know I am interested in making some nucleus colonies this spring, or nucs for short. Our local beekeeping club (PWRBA) coordinates sales for new beekeepers and this should be a good way to help prevent swarming in my existing hives.


The answers you're looking for never come when the mind is busy, they come when the mind is still.
In today's life, it is possible to fulfil all our obligations yet easily maintain balance, clarity and inner stillness. Registrations at spiritualitymatters101@gmail.com.


text:
Win a Double Pass to The Keeper
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Based on an incredible true story, Bert Trautmann joined the Wehrmacht as a paratrooper at the age of 17. After receiving five medals for bravery he was captured by the British towards the end of the War, arriving in north-west England as a prisoner. During this time, a local football manager noticed Bert's exceptional talent as a soccer goalkeeper. His subsequent signing by Man City brought passionate protests from the people of Manchester, a city that had been severely bombed in the War. However, against all odds he won over even his harshest critics during the FA Cup Final for Manchester City in 1956. After an on-field accident, Bert broke his neck… and continued playing to secure victory.
Starring David Kross (The Reader) in the leading role, along with the best of British in the supporting cast, The Keeper is an engrossing true story that sees humanity triumph in the most horrific circumstances.
For a chance to win a double pass to The Keeper, simply email [email protected] with your favourite sports-themed movie and why you love it. Most creative entries win. Don't forget to include your postal address with the entry.
The Keeper is in cinemas July 25, 2019.
Boys In The Trees To Shoot In Adelaide An AACTA-winning short film is getting the big screen treatment. 300 views


Item1969/1006 - Shire of Kalamunda, Petrol Pumps.
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The crux of the Theory U methodologies is found in the bottom of the U in what is sometimes called the deep U. This is the realm of presencing, the place where old beliefs and shadow elements are revealed as impediments to further progress and are abandoned into a soul space where a person tries to make him or herself open to inspirations of the heart. These inspirations theoretically allow the person or the organization to transcend dysfunction and move on to a dynamic stage of embodying the heart inspirations into action. In theory this is quite in line with esoteric practice. In reality however even Otto Scharmer one of the founders of Theory U realizes that "new solutions can only come from personal awareness".
People form visions that are disconnected from a shared understanding of the present reality.
The issue here is the failure of presencing to move the individual into a true heart space capable of receiving inspirations that are needed to change a dysfunctional personality pattern. This is because the act of presencing carries within itself a paradox, that being, the act of presencing can only be cognized after the fact and not in the presence of the inspiring idea or being. This gap in the continuity of consciousness is an archetypal reality known as the threshold. Problematic issues surrounding the experience of the threshold have informed the philosophical dialogue about self transformation or organizational transformation since the most ancient times. However intense focus on the problematic issues of the threshold experience often marginalizes the great potentials for using the characteristics of the threshold as a creative tool. The threshold can be used as a rich source of creative insight once the heart is taught how to form living concepts rather than analytical concepts. This shift involves an understanding of the issue of form in the natural world as a symbol of inner states of consciousness.
This issue can be traced back to the ancient world where it is evidenced in the different approaches to cognition found in Plato and Aristotle. Plato was summarizing the ancient world view that the spiritual world was populated by spiritual beings who made their presence known to human consciousness in the human experience of forming ideas. For Plato an idea was a creative Form. A creative Form was a spiritual being who was acting in a particular or organized way. Today we would call such a being an archetype. The most fundamental attribute of and archetypal Form being was "appearance". Forms appear to humans and inspire ideas. Both Plato and Aristotle understood that ideas appear from somewhere but their approach to where they appear from is quite different. To illustrate this it is useful to look at the concept of Form in both Plato and Aristotle.
For Plato Form was a process of revelation or appearance of an archetypal being. This idea is contained in his use of the term Eidos. Eidos from which we get our word idea, means that which is seen in Greek. The Sanskrit root has a reference to that which is known. Eidos as a term is also closely associated with the idea of a figure or the appearance of a figure. For Plato Eidos or idea described the activity of supersensible beings who lived in a transcendent realm and appeared to humans in moments of understanding. However appearance is a tricky word. It can be either a verb "to appear" or an noun such the physical appearance of something. It also has a meaning of something that is a false representation of a true reality, such as it only appears that the horizon is flat. These variations are often cited by Plato's critics as a proof that the transcendent realm where he placed the Forms that create the world is really an illusion. The reasoning is that since this realm can't be experienced directly and has ambiguous meanings it is not a viable basis for a philosophical viewpoint.
For Plato the condition of Eidos was only half of the necessary components of a view of reality. Eidos was the unrevealed or as Otto Scharmer calls it the not- yet –embodied knowledge. Eidos is potential knowledge. We can recognize that the knowledge that guides the phenomena of nature is organized. For Plato this apparent organization was the mark of a consciousness of a high order. The beings who possessed such a consciousness he called Forms. The Forms were unmanifest but created forms that were manifest in the natural world. For Plato Eidos, the unmanifest intelligence of the Forms, was polar to the manifest knowledge that he called phainomenon. Eidos was unmanifest phainomenon and phainomenon was manifest Eidos. Here is where things get a bit tricky because phainomenon, like Eidos is also translated as appearance or that which is seen. But phainomenon refers to the things appearing to be causes that arise from human interaction with the objects that are present in the world around us. This then relates to our present use of the term phenomenon.
Since both Eidos and phainomenon refer to that which is seen might it be possible that there are two different ways of seeing? When we are struggling to understand an idea and we finally arrive at insight we say, "Oh , I see." The vision used to see an inner image and the vision used to see and outer object are linked but are not the same. The distinction between the inner vision of Eidos and the outer vision of phainomenon is one way to parse out the conundrum of Form and form. This issue comes to the fore then in the philosophy of Aristotle who also was concerned with phainomenon and the issue of form.
The difficulty with Plato was that his vision of the Forms as archetypal creators of the cosmos was that they were immutable, fully evolved and universally perfect. The Platonic Forms were particular and never changed. This created a difficulty for his pupil Aristotle who had an inquiring mind and understood that change was the most universal essence of all. For Plato phainomenon was a derivative state. For Aristotle phainomenon was the primary condition for philosophical or scientific inquiry. This impulse is based on an assumption that the revealed phenomena of nature have some hidden truth that must be discovered by the action of the intellect. Aristotle's term for this initial exploration of the phainomenon was hyle. Hyle literally means wood in Greek. It is the source of Aristotle's fundamental philosophical approach known as hylomorphism (the form of wood). In this philosophy hyle is akin to a piece of wood that has potential to become many things. Hyle is a condition where being is unmanifest as a particular object but exists as a general object with great potential. Hyle is the potential from which all forms will arise through causative interactions.
Wood can be a spoon or a house depending upon the causative actions that are performed on it. The evolution of the wood is dependent upon a train of relationships that give it form. Seen this way words are the hyle of sentences. They exist as potential sentences and have meanings of their own but only come into true form or actualize when linked to other phenomena. Words become sentences and sentences become paragraphs and paragraphs become books. These elements of writing are forms that have the potential to become a particular or actual form. The form that they become out of their hyle state Aristotle called morphe.
For Plato Eidos was linked to a supersensible inspiring being and phainomenon was the manifestation of the inspirations of that supersensible being. The polarity is the unmanifest and the manifest. Using the same polarity Aristotle dispensed with immutable supersensible beings and brought the unmanifest into the realm of the intellect by presuming the phenomena of the natural world presented to the senses were created out of a mystery condition. It was the function of the human intellect to seek causes for the forms by relating the forms and causation of one phenomenon to the causation of another phenomenon. The process of Form becoming form has come down to the physical realm in Aristotle and the intellect is used to explore the phenomenal relationships between causes searching for what Aristotle called an "actuality" or essence that represents the state of creative potential rather than assuming a primal being that can't be experienced or evolved.
The initial stage of the U process, the sensing phase, requires the development of a Goethean capacity to see the phenomena of nature as morphological evolutionary processes.
This difference leads back then to the issue of presencing in the theory U. The initial stage of the U process, the sensing phase, requires the development of a Goethean capacity to see the phenomena of nature as morphological evolutionary processes. This involves seeing the stage of a flowering plant, for instance, as a series of inner pictures starting with the root emerging from a seed and ending with an inner image of a plant bearing seeds. This type of visualization is a morphological training to see form as an ongoing series of unfolding processes instead of a resulting accumulation of separate organs. This is Goethean morphology. The goal of this work in the U process is to develop an appreciation for the subtle changes possible in the production of forms. Goethe felt that the archetype or spiritual template of the plant was active in guiding each step of the process of unfolding of the forms leading up to flowering and seed production. This is an echo of Plato.
In theory U the purpose of these practices is to develop organs of perception in the soul for the unmanifest potentials in situations, events, and people in the pursuit of business. In theory this is a reasonable ideal. One would expect that there would be a transference of the capacity to register subtle changes in the context of wholeness of archetype in nature to that same perception in the realm of the soul life of colleagues or clients. In practice the ability to do Goethan morphology doesn't often lead the business processes to the first stage of presencing that of letting go. It is one thing to be able to track the changes in a plant and quite another to be able to observe a fixed idea in one's own inner life.
The plant is an image of life. In the deepest essence the true being of the human is life.
To understand this it is useful to look at a fundamental idea in the philosopher Edmund Husserl. Husserl's thought was in the tradition of Aristotle, Thomas Aquinas and the phenomenology of Goethe through the work of his teacher Franz Brentano. Husserl understood that the life of a human is of a whole different order that the life of a plant. The plant is an image of life. In the deepest essence the true being of the human is life. All inquiry for Husserl must stem from the recognition of the true nature of the human as a universal essence. Husserl began his career as a philosopher practicing phenomenology as an observation of the sense world. He develop what he called epoche or bracketing as a way of disciplining his observations of nature. Epoche was in essence a deep awareness of how the mind moves as it engages sense experience. His observations of nature in phenomenology he called local epoche. However, as he developed as a thinker these inner events of observation of how the mind works in perception gradually moved his thinking towards considerations of the nature of the soul. Phenomenology of the sense world had given him insight into the epistemological role of human existence as an agent of transformation of the world. This change spawned what he called universal epoche that was focused on the act of perception itself rather than the sense object. Universal epoche was for Husserl the logical outcome of local epoche and a necessary component in understanding the role of the human being as knower in the cosmic scheme. For Husserl the individual human was the agent that made manifest the unmanifest. This is an echo of Aristotle but is directed towards the issue of the transcendence of the human as an act of mystery wisdom [PDF].
…the intentionality of the phenomenology [is] most important in the work.
Here it is possible to sketch a concern for the letting go and letting come of the presencing stage in theory U. Husserl had a methodology for attaining what he called "intuition". For him intuition was the capacity to experience the immediate beholding of eternal or universal truths. Husserl understood that it was the intentionality of the phenomenology that was most important in the work. The bracketing of the world was secondary.
For a deeper insight into intentionality we can turn to Rudolf Steiner who in his Study of Man asserts that the activity of the will in the human I being is the perception of motive. We could say the True Self has the intent to understand the motive force of the will. Taken further we could say that this is the reason for existence as a human. For this reason it is not sufficient to expect that a phenomenological method of studying nature will automatically lead to insights about oneself or others. For that the phenomenology must be developed around the perception of motives and the accompanying limiting feelings for the motives in the human soul. This points to the difficulty of "letting go" in the presencing phase of the theory U process.
Goethe himself cautioned against simply applying known methodologies to solve problems in unknown situations. In his aphorisms he says, "Inherited formulas frequently repeated, lead to convictions. Utterly dulling the organs of perception". This is particularly apt since goal of the phenomenology in the sensing phase is to awaken the organs of perception. To awaken latent organs of perception in the natural world requires observing and observing in local epoche methodology. To awaken latent organs of perception in the soul realm requires that a clear insight into the motives for actions be observed. This is the universal epoche of Husserl. However this need to be further brought into focus by transforming inner images based on memories into living picture imaginations.
It is true that the organ of perception for living picture imaginations is developed through phenomenology of the natural world and a further refinement of this organ is accomplished by mindfulness of the "letting go" phase. But in order to truly let go of memory images that prevent soul evolution it is necessary to develop what Peter Senge calls self mastery. Self mastery requires that the organ of perception be applied to exploring the inner dialogue with the True Self or what Rudolf Steiner calls the Guardian of the Threshold. Rudolf Steiner advises that dialogue with the Guardian is most effectively accomplished by working with symbols of inner states of consciousness across the threshold of sleep. The practice of taking symbolic pictures into sleep is the ultimate "letting go" of memories that prevent inner insights from developing. This practice has its roots in Rosicrucian alchemy. For insights into soul alchemy it is useful to consult with the psychology of Carl Jung.
Jung felt that the key to allowing a person to transform fixed ideas in the soul was to provide an artistic methodology for working with symbols. He suggested to all of his patients that they take up painting with the specific content of the alchemical mandala. An alchemical mandala of the four elements can be considered to be an archetype on the level of Plato's Forms or Eidos. However in alchemy the symbolic archetypal mandala of the four elements also is manifest in the phenomena of nature in myriad ways so it qualifies as a phainomenon making it also a candidate for Aristotle's hylomorphism. The mandala of the four elements was considered by Jung to be an archetype of the spiritual human being.
In order for humans to come into contact with so potent an archetype Jung felt that it was most important for a person to engage the creative force of the True Self through the activity of aesthetic perception. The transformations possible in aesthetic activity allows a person to feel the inspiring touch of the archetypal beings who stand behind the symbols. These beings manifest in the human consciousness in the process of producing a mandala. This transcendent experience in Jung's view was the true source of the ability of a person to change their way of thinking and overcome fixed ideas.
In short, symbolic collage using a mandala is a microcosm of presencing.
In practice the mandala is most easily encountered in a process of symbolic collage. In short symbolic collage using a mandala is a microcosm of presencing.
It begins with letting go of control of the imagery by spending a half our rummaging through old magazines for any picture that strikes a chord in the imagination. There is to be no associative thought in this process just a journey through images putting some in your shopping cart and letting others drift past unrecognized. Once a collection is formed (we call it a morgue) the next step is to draw a large circle on a sheet of copy paper. At the 6 o'clock position write earth/belief. At 9 write water/process. At 12 write air/reversal. At 3 write fire/insight. In the center write the word issue. This is the playing field of the soul mandala.
The next step is to survey the images in the morgue and choose one that seems to symbolize the issue at hand. This choice involves only your own point of view at that moment and will be subject to change in the process. To place an image of an issue in the center of the mandala is a letting go process since it is now living its own life outside of your soul as a symbol that even you may not fully understand. Jung felt that to place the image outside of oneself is the first step in transforming transference and projection into transcendence and insight.
Once an issue is symbolized the next step is to find a symbol about a belief you hold regarding this issue. That symbolic picture goes into the earth position and represents a fixedness regarding the issue. This is a sensing process where a phenomenology of soul or universal epoche in the language of Husserl is at work in the selection of the symbol for belief.
The next step is to find a symbol for a process that you feel manifests in the relationship between the belief and the issue. This image is placed in the water position and represents an alchemical turning point where the phenomenology of the mandalic process begins to move the soul towards a true letting go of the fixed beliefs. This is made easier by the fact that the symbolic space is both representative of some personal issue and at the same time it is transcendent due to the ambiguity of the choice of symbols. The morphology of the symbolic process is organized by the archetypal power of the mandala but does not interfere with the free choice of imagery. This unique power builds a platform from which it is possible to develop a sense of self mastery. That sense is tested by the next phase of the mandala the phase of air or reversal.
Choose an image that symbolically represents what you would feel if your belief were reversed about this issue. It is not necessary to have a cognitive cause and effect experience in the selection of this image. Simply allowing the deeper aspects of the True Self to survey the images and then choose one to represent the inevitable reversal of the issue is a catharsis even without cognition. This is akin to the dialogue with the Guardian of the Threshold whose admonition is that everything that we believe is being done to us is, in reality, coming from us. That speech is the great reversal of all beliefs and issues and represents a potent letting go of fixed beliefs.
The last aspect is to find a symbol that represents for you any insight or feeling that arose during the mandalic journey.
This however is not the end of the process of self mastery.
The next step is to trade your mandala with a partner and you receive theirs. This stage is the dyad work so necessary to move deeper into the letting go. The protocol is called devil's advocate. In devil's advocate you get to switch two images on their mandala and they get to switch two images on yours. After the switch reflect on how their change has altered your new belief that the mandala as it stands is a finished product. Write a few sentences on how it feels to have your mandala switched and whether or not it brought an insight.
This stage enhances the letting go process. Now it is time to turn to the letting come. This is done in three stages. The first is to share a biographical episode that is focused on the mandala you just made. The biographical sketch can be of any phase but the sharing is the important element to move the process away from abstraction and into the soul space of the human being. The short biography sketch is the first stage.
The second stage is to glue down the images of the mandala and date it. In the evening form images of the symbols that you chose and review them in your imagination in the order that they appeared in your mandala. Do this just before you go to sleep. This is a highly homeopathic letting go of the issue and the beliefs surrounding it and giving the intentionality of your work on the mandala to the realm of the archetypes. This moves from Aristotle back to Plato but engages the archetypes as a human being who has a destiny to be a world creator but needs help from the archetypal world to become truly human. In this way we help the archetypes to evolve and they help us to evolve to our higher destiny. This is a Rosicrucian method of sacred sleeping and the mandala of symbols around the issue is a potent form for crossing the threshold and dialoguing with the Guardian.
In the morning spend a few minutes listening inwardly to your heartbeat. See if a dream recollection can appear in that quiet inwardness. When you engage your partner again in the morning share any fragments of dream that you can remember. This is a great stimulus to letting come. Your partner will often be the source of a new insight about the issue. Make another circle of the mandala of the four elements and start the process again with a new symbol of the modified issue followed by new symbols for the four elements of belief, process, reversal and insight.


Actor and comedian Jason Stuart is building some momentum around his career, but he's definitely not an overnight success.
Stuart is celebrating his 10-year anniversary of performing as a stand-up comedian, with his one-hour special – Making it to the Middle – to be broadcast on Here Media.
Stuart describes his comedy special as having been taped in the middle of his career, the middle of the US, and the middle of his life.
Having won the title of Best Comedian at the 2018 Joshua Tree International Comedy Festival, Stuart has also been attracting plaudits for his dramatic roles. He played a racist plantation owner in The Birth of a Nation, a police detective in the action film Abducted, an anti-abortion leader in The Line, and a private investigator in the thriller Immortal. He's appeared on the Netflix series Love, and on Swedish Dicks opposite Keanu Reeves. Currently he's on the Direct TV series ATT/Hello, and he's also the title character in the drama Hank, which won Best LGBTQ Short Film in The Los Angeles Independent Film Festival.
I caught up with Jason Stuart to talk about his career in comedy.
When did you decide to focus on comedy as your career?
I went into stand-up comedy at first because I couldn't get a job acting in anything of real substance. It was the 80s, and most folks were totally cool about telling me I was "too light in the loafers" to act in much, and should wait until I'm older. The gay characters that were often neutered in that era were ending – the last of the "Paul Lynne" roles were gone.
Is comedy something that you can learn or study?
I was a naturally funny kid. So, my job was to learn the craft – learning how to set up a joke. So, when it made me laugh in real life, the audience understands what made me laugh originally.
Was the reality of working as a comedian like what you'd expected?
No, I never really thought I would become a headliner. I just wanted someone to see me and let me act on a TV series. Then, after touring for a few years, I fell in love with the idea of becoming a solid headline act. That was when being funny was the first thing you needed to be. It was really nice to make a living working in show-biz.
How did you land your first job as a comedian?
Another comedian hired me to work a one-nighter in a carpeted BBQ bit in a restaurant in Laverne, California – about an hour out of Hollywood. I made 50 bucks, and I was thrilled!
What are some of the skills and attributes that you need in order to be a successful comedian?
You need to have a hard shell and remember that you're only as good as your last set. That one took me a long time. You have be a joke writer, PR person, booking agent, social media mavin, and have the tenacity to be yourself on stage.
If someone was thinking about becoming a comedian, what advice or guidance would you give them?
I once got a email from a fan who asked if they should be a comedian. I said – if you have to ask, then no. You have to need to be one.


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Despite the great potential of nanomaterials in electronic and photonic applications, their incorporation into functional devices will require the combination of top-down lithographic large-area patterning with the high resolution and chemical precision afforded by bottom-up self-assembly. Despite the wealth of existing lithography techniques, there remain significant hurdles to addressing below the 20nm regime. In light of these challenges, there have been significant efforts to use "bottom-up" or self-assembly approaches for patterning. One key, "manufacturable" approach has been to merge self-assembling systems with substrates patterned using conventional lithographic techniques. This paper will show our recent efforts in directing the placement of single stranded DNA and DNA templates on several different substrates that have been patterned by lithography. A variety of substrates have been generated by optical and e-beam lithography and these have been used to produce highly parallel arrays of mesoscale DNA scaffolds and DNA oligonucleotides in a single step. Furthermore, these DNA templates encode multiple nanometer recognition sites that can be further used to generate hierarchical assemblies of both organic and inorganic nanoscale materials. Because a significant challenge of future nanotechnology is the ability to address sub-20nm features, these self-assembled DNA arrays are being explored as potential templates for the assembly and wiring of nanoscale materials for both logic and memory.


text:
SHORT ARTICLE
Analysis of maternal mortality in a small teaching hospital attached to tertiary care hospital (a 10 yr review)
Rohul Jabeen Shah, Imtiaz Ali, Altaf Banday, Anjum Fazili, Imran Khan
Department of Community Medicine, S.K. Institute of Medical Sciences, Srinagar, India
Date of Submission 15-May-2007
Date of Acceptance 16-May-2008
Rohul Jabeen Shah
Department of Community Medicine, S.K. Institute of Medical Sciences, Soura, Kashmir, J and K 190 011
Shah RJ, Ali I, Banday A, Fazili A, Khan I. Analysis of maternal mortality in a small teaching hospital attached to tertiary care hospital (a 10 yr review). Indian J Community Med 2008;33:260-2
Shah RJ, Ali I, Banday A, Fazili A, Khan I. Analysis of maternal mortality in a small teaching hospital attached to tertiary care hospital (a 10 yr review). Indian J Community Med [serial online] 2008 [cited 2021 Jan 22];33:260-2. Available from: https://www.ijcm.org.in/text.asp?2008/33/4/260/43234
Maternal death, as defined by the 9 th and 10 th revisions of the International Statistical Classification of Diseases and Related Health Problems (ICD), is "the death of a woman while pregnant or within 42 days of the end of the pregnancy, irrespective of the duration and site of pregnancy, from any cause related to or aggravated by the pregnancy or its management, but not from accidental or incidental causes." [1]
The high level of maternal mortality in the developing world is an issue of public health concern. India accounts for over 20% of the world's maternal deaths [1] (SRS, GOI 1998). Maternal mortality is ascribed usually to complications that generally occur during or around labor and cannot be accurately predicted. The major causes of maternal mortality are hemorrhage, sepsis, hypertensive disorders, obstructed labor, and abortions. All of these causes are mostly preventable through proper understanding, diagnosis, and management of labor complications. [2]
Although varying levels of maternal mortality are reported in hospital settings, which vary from one state to another, we have no such data available from our valley. This study is an attempt to collect such information.
This retrospective study has been conducted by analyzing all hospital case records from the Obstetric and Gynecology Department at S.K. Institute of Medical Sciences (SKIMS) in Srinagar, a tertiary care hospital, from January 1997 to December 2006 for all pregnancy-related deaths. This hospital is a very small hospital with 24 functional beds in the ward and 4 beds in the labor room. The patients' demographic record including age, parity, birth interval, antenatal care record, type of delivery, type of previous deliveries, status of patient i.e., booked or not booked, condition in which the patient was admitted to the hospital, distance from hospital, process chart during hospital stay, interventions, problems encountered, and probable cause of death as assessed by reviewing case sheet records and final death certificates were recorded. No autopsy is performed routinely at death in the hospital due to socio-religious reasons and hence autopsy reports to confirm the cause of death were not available for such cases. Necessary permissions and clearances to access the hospital records were obtained from the Medical Superintendent of the hospital. Odds ratio, confidence interval, and tests of significance were applied by using the statistical software package STAT 4U.
A total of 28,094 females were admitted between January 1997 and December 2006, of which 22,094 females delivered and 1,712 had abortions. The rest of the women were admitted for other reasons like pregnancy-induced hypertension, severe anemia, or for other obstetric reasons and were discharged after being treated. Of those who delivered in the hospital, 14,561 (65.90%) of the deliveries were by normal vaginal delivery and 7,533 (34.09%) were by lower segment cesarean section (LSCS). Ten maternal deaths were recorded during this period making the maternal mortality ratio around 47/100,000 live births. The major cause of death was hemorrhage (60%) followed by thrombo-embolism, amniotic fluid embolism, and fulminant hepatitis. A total of 1712 patients (6.09%) were admitted for abortions; 589 babies were stillborn making the still birth ratio 27.38/1000 live births. Those patients who were admitted for spontaneous or missed abortions underwent dilatation and curettage (D and C) according to the need.
Females in the age group of 30-35 years had a greater risk of dying than other age groups, a similar trend was seen in the age group above 35 years. The relationship is statistically significant (OR 0.086, 0.056 with C.I as 0.026-0.283 and 0.013-0.233, respectively for both age groups) as shown in [Table 1].
Deaths had no significant relation to the parity of the patient although primi gravidas had a greater risk of dying than 2 nd , 3 rd , or 4 th gravida with OR = 3.059 (95% C.I. = 0.735-12.732).
A majority (70%) of the deaths were recorded for patients who delivered by cesarean section (LSCS) as compared with only 30% of patients who delivered by normal vaginal delivery. Hemorrhage was the major cause of death (60%) followed by thromboembolism (20%), amniotic fluid embolism (10%), and fulminant hepatitis (10%). In all the patients, it was post-partum hemorrhage, except in one female who had central placenta previa and also had severe ante-partum hemorrhage, followed by post-partum hemorrhage (PPH). About 70% of the deaths occurred in patients who lived within a distance of 0-5 km and 90% of them were booked with the hospital. Maternal deaths over the years remained static i.e., one per year except in 2004 and 2006 when it was two per year. No deaths were recorded in the year 2003. LSCS rates over the years increased from 29.67% in 1997 to 36.07% in 2006. Conversely, the rate of normal deliveries decreased from 70.33% to 63.95% in 2006.
Pregnancy and labor, if not kept under constant vigil, can end in serious complications or even death at any moment. The death is a tragedy and carries with it a huge burden of grief and pain for the family, especially for the young ones the mother leaves behind. Half a million women die each year due to pregnancy-related complications and 95% of them come from developing countries. [2] Avoidance of unwanted births, proper antenatal care by trained staff supported by institutional quality care, and delivery coupled with the empowerment of women has made maternal deaths during pregnancy a rare phenomenon in the industrialized world. In the developing world, however, it is still a commonly encountered phenomenon, where even these figures are considered as underestimates because of under reporting from various countries. There is no systematic mechanism of death reporting in general and particularly of maternal deaths in our country, especially in rural areas and thus it becomes extremely difficult to assess the maternal morality rate.
The maternal mortality ratio in our study was 47/100,000 live births, which is much lower compared with other studies. [1],[2] Our results are more or less comparable to rates from tertiary care hospitals in South Asian countries or developed countries. Berg, et al . in the United States reported the maternal mortality rate as 10.3 in 1991 and 12.9 in 1997 per 100,000 live births. [3] In a study conducted in a tertiary care hospital in a neighboring country, Pakistan, Begum, et al . showed the maternal morality rate as 12.7/1000 live births. [2] The maternal mortality rate from a study conducted in Ethiopia was 9.6/1000 live births. The reason for the low maternal morality rate in this study is that our hospital entertains regular, booked cases only and provides good antenatal care with backup investigative facilities for early diagnosis of any risk factor and consultancy for its management is available for high-risk pregnancies. Rarely, un-booked patients from surrounding areas and from peripheral hospitals are accepted except under emergency conditions if they are referred or brought in for delivery.
In our study, a higher number of deaths were recorded in the 25-30 year age group and with an odds ratio (OR) of 1.143. We also found that primi gravidas have a greater risk of dying (OR 3.059) than multigravidas. In her 10-year study from a medical college hospital, Vimal showed 54.9% deaths in the age group of 20-30 year olds, 29% deaths in primigravidas, and approximately 56% deaths among multigravidas. [4] Begum's study reports that 61.5% of maternal deaths occurred in the age group >30 years old and 69% of maternal deaths occurred in grand multiparas; these women lived at a distance of 10-100 km from the hospital. In our study, most of the women lived within a radius of 0-5 km and 90% of them were booked cases. More deaths occurring in this radius is attributed to the fact that more than half of the women lived within a 0-5 km range and sought admission for delivering in this hospital. In a rural district setting, Font, et al. showed a lifetime risk between the age groups as relatively stable and declining with no higher risk of mortality with older age, although lower age group (15-19 years) values were higher than the rest [5] with a very wide confidence interval.
Data from hospital records revealed obstetric hemorrhage and sepsis as the leading causes of death. A study conducted in Safdarjang Hospital in New Delhi revealed that 120 maternal deaths occurred during the year beginning 1 July 2003 to 30 June 2004 with post-partum hemorrhage (26%) as the leading direct cause of death; 89% of cases were un-booked. [1] In our setting, obstetric hemorrhage was also the leading cause of death followed by other causes. Although sub total hysterectomies were performed on 4 patients to control post partum hemorrhage (PPH), and almost all those containing severe PPH received blood, they could not be saved despite medical and surgical interventions. In a similar study from a tertiary care hospital, the leading cause of death was obstetric hemorrhage followed by other causes; [2] up to 32.24% were reported from a medical college hospital in a 10-year study. [4] The study also revealed that the rate of LSCS over the years has increased to 36.07%. The reason may be that the consultants and resident doctors on duty are made more accountable for any still birth or maternal death. Socioeconomic status and educational status could not be ascertained from the case records to conclude that they have an impact on the maternal mortality rate.
Although hospital-based maternal mortality figures do not give the true picture in the community, they tend to provide a more thorough assessment of the underlying cause of death and contributing factors that provide useful data in planning various strategies or interventions. It is concluded that good quality antenatal care supported by assisted deliveries can reduce the maternal mortality rate. Timely identification and intervention of risk factors through proper referral to better health facilities will go a long way in the reduction of maternal mortality rates.
1. Salhan S. Process documentation of the initiative to "improve the quality of Maternal Health through implementation of facility based review of maternal deaths". Regional Health Forum.2005;9(1):19-26.
2. Begum S, Aziz-un-Nisa, Begum I. Analysis of maternal mortality in a tertiary care hospital to determine causes and preventable factors. J Ayub Med Coll Abottabad 2003;15:49-52.
3. Berg CJ, Chang J, Callaghan WM, Whitehead SJ. Pregnancy related mortality in the United States, 1991-1997. Obstet Gynecol 2003;101:289-96.
4. Vimal S, Sharma U, Jain B. A study of maternal mortality over 10 year period (1976-1985) at Umaid Hospital Jodhpur. J Obstet Gynecol 1992;42:178-81.
5. Font F, Alonso Gonzαlez M, Nathan R, Lwilla F, Kimario J, Tanner M, et al . Maternal mortality in a rural district of south eastern Tanzania: An application of the sisterhood method. Int J Epidemiol 2000;29:107-12.
1 Patterns and causes of hospital maternal mortality in Tanzania: A 10-year retrospective analysis
Veneranda M. Bwana,Susan F. Rumisha,Irene R. Mremi,Emanuel P. Lyimo,Leonard E. G. Mboera,Hajo Zeeb
PLOS ONE. 2019; 14(4): e0214807
2 STUDY OF MATERNAL MORTALITY AT A TERTIARY REFERRAL CENTER
Padmanalini Potula,Akkamamba Basa
Journal of Evidence Based Medicine and Healthcare. 2017; 4(94): 5878
3 A FIVE YEAR RETROSPECTIVE STUDY OF MATERNAL MORTALITY AT RAJENDRA INSTITUTE OF MEDICAL SCIENCES, RANCHI, JHARKHAND IN THE YEAR 2011 TO 2015
Kiran Trivedi,Ritika Prakash
Journal of Evolution of Medical and Dental Sciences. 2016; 5(74): 5451
Shah RJ
Ali I
Banday A
Fazili A
Khan I
Article in PDF (98 KB)


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text:
Almost 400 whales have died in one of the largest whale strandings in history. But what caused the whales to strand?
What is a pilot whale and how did they get stuck?
by Navarone Farrell and Navarone Farrell, Annie McCann
23rd Sep 2020 7:56 PM
ALMOST 400 whales have died in the largest whale stranding in Australia's history.
The stranding is among the largest in the world.
Historically, a stranding in New Zealand was the largest, where in 1918 almost 1000 whales were stranded on the Chatham Islands.
In 1935 around 300 pilot whales were stranded at Stanley, in Tasmania, and in 1985 450 pilot whales stranded at Auckland, New Zealand.
As recent as 2015 337 whales died after a stranding in a remote fjord in Patagonia, in southern Chile, however these were believed to be sei whales.
SO WHAT ARE PILOT WHALES?
The long, dark sea creatures can be either long-finned or short-finned.
The largest strandings in Tasmanian recorded history have been long-finned pilot whales, with the short-finned species more typically found in tropical climates.
Pilot whales are the second largest species after orcas from the dolphin family or blackfish family.
Their facial features are similar to that of a dolphin, with a rounded head and short snout, but they are a similar size to whales and have been treated as whales underneath marine regulations.
The name "pilot whale" comes from the observation that each member of the pod would follow a leader acting as their "pilot".
Pilot whales are highly social but are known for stranding themselves because of their strong bonds preventing them from separating.
The mammals can grow to 6.5m long and 2,300kg and eat squid, octopus and some fish.
WHY ARE THEY STUCK IN MACQUARIE HARBOUR?
Petuna Aquaculture feed manager Tom Mountney, crewman Nick Hall and operations manager Ty Becker, back, tie a pilot what to the side of the company's boat 'Digger' with the help of rescuers from various organisations to tow it to open seas after 470 whales became stranded in Macquarie Harbour at Strahan. Picture: PATRICK GEE
Entrance to Macquarie Harbour, via Macquarie Heads is between a narrow headland, making it difficult for the whales and the rescuers to get them through the mouth again.
Marine Conservation wildlife biologist Dr Kris Carlyon said it was "definitely" the biggest stranding event in Tasmanian history and it was believed to be the biggest in Australia.
But Dr Carlyon said it was hard to know why the 200 whales found deeper in the Harbour were all dead, while many of those found at Macquarie Heads were still alive.
He also said scientists may remain clueless as to why the whales actually went into the harbour.
However it is understood that pilot whales 'follow the leader' with one whale steering a pod - which may have lead them into the harbour.
Pilot whales' social bonds may also have prevented them from separating in the harbour.
The harbour entrance tides also fluctuate between around 90cm and almost dry, making it difficult for the whales to exit of their own accord.
Macquarie Harbour itself has an average depth of 15m, and is as deep as 50m.
According to DPIPWE strandings commonly occur on low profile sandy spits.
Macquarie Heads at the entrance to Macquarie Harbour is a known stranding hot spot for Long-fined pilot whales, Sperm whales and Bottle-nosed dolphins.
Whale rescue operations in Strahan on Wednesday. Picture: PATRICK GEE
Dr Carlyon said euthanasia was an option for those left suffering who cannot be saved but rescue efforts would continue while there was a still a chance of saving more.
It is expected a plan will be hatched on Thursday for disposal of the whale corpses.
There are three options, rescuers can drag the corpses out to sea, they can be left in the harbour, or they can be taken to landfill.
If the corpses are left to decompose in the harbour and outside the harbour, there are fears sharks will be attracted to the area.
navarone.farrell@news.com.au
Follow @navaronefarrell
Originally published as What is a pilot whale and how did they get stuck?
Whale rescue operations at Macquarie Heads in Strahan on the right. Picture: PATRICK GEE
Premium Content Whale rescue enters day four, almost 400 dead
animals pilot whales whale stranding wildlife


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If you think you had a bad Valentine's, imagine how it would feel to get a bouquet of roses thrown in your face after a heartfelt proposal. Now, imagine how you'd feel if you were only watching it. Yeah, pretty awkward, right?
What If the Roles Were Reversed On Valentine's Day?


text:
Q: How to scroll tab control with scroll wheel as soon as i select the tab in C# In my application there are many combo box controls. I want to scroll horizontally to access all combo boxes. But the problem is when I select a particular tab page in tab control, it can't scroll through using the mouse wheel, but after I select something inside that tab control it allows me to scroll using the wheel.
Can someone give me a solution for this with detailed explanation where should I put the code parts?
Thanks!
{
    private IContainer components;

    public Form1()
    {

        InitializeComponent();
     // tabControl2.Click += (s, e) => tabControl2.Focus();

    }

    protected override void Dispose( bool disposing )
    {
        if( disposing )
        {
            if (components != null)
            {
                components.Dispose();
            }
        }
        base.Dispose( disposing );
    }

A: I assume you do this under winforms.
This is because the Tab control is considered as a container, and thus won't get the focus unless explicitly doing so.
Try this:
public Form1()
{
    InitializeComponents();
    // register the event handler here
    tabPage.Click += (s, e) => tabPage.Focus(); // this line can be omitted
    tabPage.MouseEnter += (s, e) => tabPage.Focus();
}

Above is the code that works for only one tab, if you want it applies to all tabs in your tab control, simply subscribe MouseEnter event for all tab pages using foreach:
public Form1()
{
    InitializeComponents();

    foreach (TabPage tabPage in TabControl.TabPages)
    {
        tabPage.MouseEnter += (s, e) => tabPage.Focus();
    }
}

If you have some dynamically created tab pages, subscribe MouseEnter event for them as well :)

redpajama_set_name: RedPajamaStackExchange


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The large vase measures 3 1/2 inches by 3 1/2 inches by 12 inches high. The vases are sold separately but can be used together to create a stunning centerpiece.


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SEVERAL MONTHS after the June 1967 Arab-Israeli war, left-wing writer Paul Jacobs invited his friend Israeli diplomat Ephraim Evron to meet with some Black Power militants in the Watts section of Los Angeles. Evron was a minister at the Israeli embassy in Washington and earlier had asked Jacobs why black nationalists had supported the Arabs instead of Israel during the war. Jacobs used his connections to find a group of about twenty blacks willing to talk to Evron. He and Jacobs then met with the men at a private vocational training school called Operation Bootstrap on Central Avenue in Watts in early 1968.
The Israeli received an earful. The men criticized Israel's invasion of Egypt in collusion with Britain and France in the 1956 Suez war, and they told Evron approvingly that the Arabs supported peoples of color around the world. Yet most of their comments were complaints directed at the Jewish community of Los Angeles. They first complained that the money raised by Los Angeles Jews to plant trees in Israel came from profits skimmed from the city's black consumers. It therefore should be their names inscribed on the trees, they groused. One man lashed out at the diplomat by noting that when the Jewish community staged the Rally for Israel's Survival at the Hollywood Bowl on June 11, 1967, they invited none other than arch conservative California governor Ronald Reagan—no friend to the black community of Los Angeles—to speak.
The story of the Israeli diplomat's encounter with the Black Power activists in Watts is instructive inasmuch as it sheds light on the fact that African Americans were keen observers of the Arab-Israeli conflict in the 1960s and 1970s and interpreted it in ways that related to their own lives and priorities at home. Much has been written about the black freedom struggle, yet black Americans' connection to the Middle East conflict, and the ways it affected them and their conceptualization of identity and agency, have been largely overlooked. Who today remembers that famous black activists like Martin Luther King Jr., Malcolm X, and Jesse Jackson visited parts of Arab Palestine and issued public pronouncements on the Arab-Israeli conflict? Militants from the Black Panther Party (BPP), ministers from various Christian denominations, black congressional representatives, and even the boxer Muhammad Ali all visited the Middle East during that tumultuous period, where they met with Palestinians from all walks of life, including Palestine Liberation Organization (PLO) chair Yasir Arafat. Important black political conferences issued statements on Israel and the Palestinians, and men and women of the arts and letters like those in the Black Arts Movement highlighted Israel and the Palestinians in their poetry and prose.
Given the high-profile nature of the Arab-Israeli conflict after the June 1967 war in the Middle East, it should come as no surprise that militant and mainstream blacks alike found themselves drawn into taking stands on that distant conflict during the turbulent years thereafter. This was not simply because this particular foreign policy issue was in the headlines so much but also because it had such tremendous resonance with regard to their respective agendas and understandings of how black identity and black political activity should be expressed in America. The truth is that black arguments over whether to support Israel or the Palestinians mirrored much deeper intrablack debates about race, identity, and political action in the 1960s and 1970s and ended up symbiotically affecting both them and people in the faraway Middle East. How to approach the Arab-Israeli conflict became much more than just a tertiary sideshow to more important matters facing black Americans, with the result that black advocacy for one side or the other in the conflict ended up deeply affecting not just them but wider American politics and society.
For example, it was the Black Power movement in the 1960s that issued the first significant pro-Palestinian, anti-Israel viewpoints ever to reach a large American audience outside the hard Left. Stemming from their internationalist anti-imperialism, black militants latched on to the Palestinian cause as another liberation struggle waged by a people of color deserving their support. They saw themselves and the Palestinians as kindred peoples of color waging a revolution against a global system of oppression. Yet in issuing strident statements of solidarity with the Palestinians as a people fighting to be free just as they were doing, these activists also were intertwining their own identity and vision of place in America with the Palestinians' struggle.
Given that the Black Power movement threatened their vision of the multiracial beloved community of Christians and Jews united for justice, it comes as no surprise that most mainstream civil rights advocates quickly countered by lining up solidly behind Israel during and after the 1967 war. That was a safer, more traditional "inside-the-system" attitude that reflected their more conservative visions of black identity and their wider politics: change the system; don't overthrow it. This is why one's stance on the Arab-Israeli conflict rose to such importance within the two wings of the black freedom struggle. It was not merely because blacks held different perspectives on that issue but also because it became a crucial reference point by which they created and articulated their respective visions of identity, place, and struggle in America.
Black Power and Palestine explores how the Arab-Israeli conflict became connected with the way the black freedom struggle in America evolved during the 1960s and 1970s. By 1967, the rising Black Power movement saw itself as part of a global revolutionary struggle and not merely a domestic-reform campaign. Black Power activists believed fervently that they were part of a wider battle against imperialism and white settler colonialism directed against fellow peoples of color like the Palestinians. Israel's preemptive attack on several of its Arab neighbors in June of 1967, therefore, pushed them into embracing the Arab cause openly and passionately. The Palestinians were not the only Third World guerrillas they supported, but Palestine's proximity to Africa, the fact that Palestinians were Muslims as some American blacks were, and the fact that they were struggling against a country aided by the United States all served to make the Palestinians' cause near and dear to the hearts of many Black Power advocates.
Black Power groups also keenly resented what they considered white paternalism. They sought to create vibrant, independent organizations and cultural fora controlled by themselves. They also demanded the right to speak out on matters of American foreign policy, something that historically had been the domain of well-educated white elites, and cared little if coming to the defense of the Palestinians angered white supporters of Israel, notably American Jews, who traditionally had been allies of the black freedom struggle.
For their part traditional civil rights groups also took sides in the Arab-Israeli conflict in the 1960s and 1970s in ways that reflected their own respective conceptualization of identity and political action in America. Mainstream black leaders saw themselves as prying open the door to civic equality in America, not as trying to overthrow the system. They also echoed the attitudes held by many Americans that Israel was a kindred bastion of multiethnic democracy fighting against reactionary, Soviet-backed Arab anti-Semites who also threatened American Cold War interests. Part of the civil rights struggle involved coalitions with whites, notably Jews, whose financial support and opinions mattered. Supporting causes near and dear to those allies, therefore, was a vital concern.
Traditional black organizations had other priorities, too. They wanted both to preserve their focus on working against racism and avoid engendering unnecessary criticism that could dilute their effectiveness in dealing with racial matters by speaking out on foreign policy questions. Yet when it came to the Middle East, these groups believed they were forced to release statements on the Arab-Israeli conflict in order to distance themselves from Black Power groups that were attacking Israel. These voices represented an ideological and practical challenge of the first order for civil rights groups, and the Arab-Israeli conflict became a veritable fault line separating the two approaches to securing a just future for black Americans.
In part the difference in attitude between these two approaches was generational: older, established, bourgeois civil rights leaders in coats and ties versus younger, more revolutionary Black Power militants sporting dashikis or black berets. Traditional black organizations had worked long and hard for racial justice within the very liberal, capitalist American system that was now under attack by Black Power radicals. The National Association for the Advancement of Colored People (NAACP) had been doing painstaking legal spadework since 1909, the National Urban League since 1910. Activists in these organizations were integrationists working nonviolently to crack open the doors of opportunity and full equality for people of color. What they were not advocating was the revolutionary overthrow of the American government as called for by Black Power groups like the Black Panther Party. Nor did they view African Americans as a domestic colony that needed to break free and form its own nation as some of these other groups did. Their more cautious approach to the race question was also reflected in their choice of allies: labor unions, religious organizations, and fellow minorities.
With major issues like the war in Vietnam and violent inner-city disturbances casting such huge shadows over the period, what first brought the Arab-Israeli conflict to prominence in American racial and identity politics in the 1960s? The event that did so more than any other was the short Arab-Israeli war that broke out on June 5, 1967. After weeks of mounting tension in the Middle East, Israeli forces shattered the Egyptian, Syrian, and Jordanian armies in six days of fighting, capturing a huge amount of Arab territory in the process. In many ways the real losers in the war were the Palestinian Arabs. Palestinians had already suffered as a result of the first Arab-Israeli war of 1948, when Israel was born and nearly three quarters of a million Palestinian refugees were displaced. The 1967 war triggered another huge exodus of Palestinians in the wake of the fighting and the resultant Israeli military occupation of the West Bank and Gaza.
The defeat of 1967 proved to Palestinians that the Arab states could never liberate Palestine for them; they would have to wage that struggle themselves. Palestinian guerrilla groups like al-Fateh and the Popular Front for the Liberation of Palestine (PFLP) that emerged in the world's spotlight after the war claimed that they would liberate their homeland from the Israelis through a people's war, much as Algerian, Cuban, and Vietnamese revolutionaries had done and were still doing. The perceived impotence of the Arab states only accentuated their bravado.
The Palestinian national struggle after 1967 fit within the overall revolutionary fervor of the Global 1960s. Their faces wrapped in checkered keffiyehs and their hands gripping AK-47 assault rifles, enthusiastic Palestinian guerrillas began capturing not only the imagination of other Third World independence movements but also the global media. It was not long before they caught the imagination of the Black Power movement in the United States, setting in motion an important chapter in African American history during a period of great change in American life.
This book delves into this history by telling the story of the organizations and individuals who played key roles in the drama of black identification with the Arab-Israeli conflict during the 1960s and 1970s. In so doing, it charts how support for the Palestinians changed within a relatively short time from something expressed solely by radicals to something that became embedded within mainstream black politics. In chronicling this saga, I quote extensively from the words used and documents written during that tumultuous period in order to allow those black voices to be heard today, decades later. All the passion and conviction of that time is on full display here and tells us much about the intensity not only of that era but of the people who made it memorable.
This book is the result of many years of deep research in many states and the District of Columbia, as well as in Israel, Jordan, and Lebanon. I examined documents housed in public and university archives in addition to those available online and on microfilm. I supplemented this with research into printed primary and secondary sources and with requests, via the Freedom of Information Act, to view documents from US governmental agencies such as the United States Department of Justice's Foreign Agents Registration Unit, the Federal Bureau of Investigation, and the Central Intelligence Agency. Finally, I also utilized a number of interviews with American (and other) activists from the period of the 1960s and 1970s. Some of these interviews were conducted in the past and are available online; others I myself conducted in person, on the telephone, or through personal correspondence via mail and email. The interviews were crucial not only to fill in the historical narrative but also to capture the feelings and words of key players in this drama. Biographies of many of the figures mentioned in the book are available on my website:https://folios.rmc.edu/michaelfischbach/biographies/.
The 1960s and 1970s are over. Yet the shadow they cast continues to affect the United States in deep, structural ways. The fact that the drama of the Arab-Israeli conflict continues to this day is an important reason why the story of black Americans' passionate commitment toward one side or the other in that struggle is a story needing to be told because in that story we saw African Americans doing more than just expressing their feelings about another foreign policy issue during a turbulent time, like the Vietnam War or the Cold War. In that story they also were telling the world what they thought about themselves, their identity, their place in American society, and the ways they were going about seeking change.
In his famous "Message to the Grass Roots" speech that he delivered in Detroit on November 10, 1963, Malcolm X said, "Of all our studies, history is best qualified to reward our research."3 Studying history indeed can tell us much about not just the past but how and where we stand in the present and how we can chart the future. I have written this book in just such a hope.
1. Paul Jacobs, "Watts vs. Israel: Black Nationalists and an Israeli Diplomat," Commonweal, March 1, 1968, 649–51, 654.
2. Stokely Carmichael and Charles V. Hamilton, Black Power: The Politics of Liberation in America (New York: Vintage, 1967), 179.
3. The text of the speech is available in George Breitman, ed., Malcolm X Speaks: Selected Speeches and Statements (New York: Grove, 1990), 3–17; and at the History Is a Weapon website: www.historyisaweapon.com/defcon1/malcgrass.html.


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