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ALEJANDRO FLORES CACHO
Home ᐳ News ᐳ Analysis ᐳ Inside the 'Cracklands' of Rio de Janeiro's Favelas
A crack sales point in Rio de Janeiro
Inside the 'Cracklands' of Rio de Janeiro's Favelas
BRAZIL / 11 AUG 2014 BY JOSE LUIS PARDO AND ALEJANDRA S. INZUNZA* EN
Brazil is currently the second biggest consumer market for cocaine and its derivatives in the world, after the United States. Coca paste and crack are sold in bulk and at a very low price in the so-called "cracklands" of Rio de Janeiro and São Paulo. The Dromomanos collective, winner of the Ortega y Gasset Journalism Awards, brings us into the darkest corners of the country that consumes 18 percent of drugs produced globally.
The store was open 24 hours a day. Three armed youth dressed in shorts and sandals worked there. The place was a kind of old, abandoned washroom made of stone, which had been turned into a store. The counter had been built out of some laminated folding tables. On top of them sat some plastic bags. In each one there was a different kind of drug: cocaine, marijuana and crack, or "rock." To the side there was a cart with more merchandise that was guarded by a man dressed in a sleeveless shirt and with a rifle in each hand.
The person in charge, who was essentially the manager of this open-air store located behind a train station, was just 20 years old and was playing with a kite. There were no clients yet. Some kids -- known as "fogueteiros" -- kept a lookout from the rooftops of the favela with binoculars, in order to give warning if the police were coming. On the ground and along the walls, there were all kinds of rifles.
This article originally ran in Domingo El Universal and was translated and reprinted with permission from the authors. Read the original here.
The employees spent the whole afternoon playing cards, flying kites and drinking beer as they told the story of the last time the police came. Occasionally a client arrived, bought their product, and left. Nobody stayed for more than five minutes in that "boca de fumo" -- drug sales point -- which was one of the many that exist in the favelas of Rio de Janeiro.
At 3:15pm, everything changed. As soon as the vendors heard the train arrive, they left their cards lying there and prepared to receive a wave of some 100 men, women and children who came running out of the cars of the train and crossed the streets, headed to the store. There were only two ways to arrive: climb over the bridge used by the favela residents, or come in through the back, through a kind of secret passageway, where only the drug buyers and the sex workers walked. There, armed men waited to direct them to the store, where the sellers began to shout: "Crack 2 reais, marijuana 10, cocaine 20 [crack 87 cents, marijuana $4.38, cocaine $8.78]!" The manager kept playing with his kite.
The clients gathered into a crowd and started buying. They held their money out in their hands and joined the shouting. There were also others prices for people who wanted a larger quantity. The transactions didn't last more than a minute. The vendors took the drugs out of a bag and stuffed the money into another. In no time, their bags were full of reals (or "reais" in Portuguese) that other men silently guarded with their rifles.
In less than 20 minutes, the people began to disperse. Far away, the sound of the train returning to the center of Rio de Janeiro -- a couple of hours away from this favela in the outskirts of the city -- could be heard. The train is like a transporter that goes from one city to another without leaving Rio. It carries people from the violent, marginalized periphery to the Rio de Janeiro of post cards, with its beaches, its hills and thousands of tourists drinking caipirinhas. But at that store it was another scene. Some clients smoked crack as soon as they bought it, without waiting for the train. Others stashed it for later and left without looking up.
One skeletal woman with pronounced features and dark hair approached the vendors and clients in search of crack. The men with the rifles made fun of her: "Get out of here, crack-head, go sell your body somewhere else," they shouted at her, laughing. The woman, dressed in a miniskirt and dirty, torn belly shirt, was desperately looking for some drugs in exchange for sex. But amid the whirlwind of purchases, nobody paid attention to her.
When the train arrived, the clients disappeared. The vendors returned to their card game and waited for the next arrival, which would occur in a few hours. Vagabonds and drunks, who occasionally peered out into the street that led to the store, returned to their bars. The manager, a young, dark-skinned man with broad shoulders and a hat tipped to the side, ran out to see how far his kite had flown.
A Top Consumer
Brazil has become the second biggest consumer of cocaine and its derivatives in the world after the United States. Some 18 percent of cocaine products produced globally enter the nearly 20,000 kilometers of maritime and terrestrial borders that this country shares mainly with Bolivia, Colombia, Brazil and Paraguay, according to the most recent report from the United Nations Office on Drugs and Crime (UNODC). In total, 2.2 million people -- that is to say, 1.4 percent of the Brazilian population -- consume nearly 92 tons of cocaine and its derivatives each year.
"The lowest quality product is the one that is most consumed on the Brazilian market. In the major cities cocaine is consumed, but the bulk of the market is in the favelas. There it is like McDonald's -- you sell it more cheaply, but in greater quantity," Cesar Guedes, the former UNODC representative in Bolivia, told us in 2013.
A couple of years ago, the UN body began to become concerned about the vulnerability of Brazil, a country that contains half of South America's population.
"It has become an important transit country, particularly for cocaine trafficked to Europe through countries from Western Africa. Additionally, with the dynamic nature of the drug markets, coupled with the economic growth of recent years, it has become a destination [in and of itself]," said Rafael Franzini, director of UNODC-Brazil.
The favelas, particularly in cities like Rio de Janeiro and São Paulo, illustrate this. For various decades, they have been points of drug sales and consumption, dominated by the country's criminal groups: the Red Command (CV), the First Capital Command (PCC), Friends of Friends (ADA), the Pure Third Command (TCP) and the militia -- a paramilitary group formed by ex-police and ex-soldiers that has become a kind of cartel that fights for territorial control and is mainly involved in extortion.
SEE ALSO: Red Command Profile
The PCC now has an international presence and its operations are similar to those of a drug cartel. In Brazil, there are so-called "cracklands" – abandoned streets, houses, stores or lots where the crack addicts hide out and spend their days.
Five years ago, the Rio de Janeiro government implemented a so-called "pacification" program to recover territorial control of the favelas, particularly the most central ones. During the first phase of the program, elite groups like the Special Police Operations Battalion (BOPE) -- known on a global level thanks to the film Elite Squad -- together with military police and the army occupy the favelas. The drug traffickers are either arrested or escape to areas controlled by their criminal group. After the initial occupation, a Police Pacification Unit (UPP) is put in place, which theoretically prevents trafficking and looks to recover social control of the community in a less violent manner, without using arms and through the use of dialogue.
The most recent operation, in Complexo da Mare, located on the route between the airport and the southern part of the city, led to various protests over the violence used by the BOPE during the occupation, which caused at least nine deaths. Bira Carvalho, a photographer whose house was raided by authorities searching for drugs, said: "Pacification is not meant to bring peace. This began in the southern zone because it is touristic, but the drug trafficking continues. The police know it, and everything is going to stay the same."
During each pacification attempt, favela residents and various non-governmental organizations have reported serious human rights violations. In another police operation to combat drug trafficking on the city's west side, in the Coreia favela, a helicopter shot at the civilian population in order to stop a famous trafficker known as "The Mathematician," who months later was found dead in the trunk of a car. Currently, there are 38 UPPs in the 968 favelas in Rio de Janeiro, according to the most recent census from the Pereira Passos Municipal Institute of Urbanism.
"The UPPs do not reach [even] 10 percent of the favelas, even though the propaganda makes it seem like they do. In reality, their location illustrates the idea the Rio de Janeiro government has in mind for the city," said Representative Marcelo Freixo, a former mayoral candidate, who says the authorities are focused on improving security in the southern region and points connecting to places like the airport and the port.
"In areas like the Baixada Fluminense, which has the highest levels of criminality, there is not even one UPP," said Freixo, the person responsible for uncovering one of the biggest corruption scandals in the city by linking local congressmen to the militia. For months, Freixo had to leave the city due to death threats he received. His story was an inspiration for one of the characters in Elite Squad.
"Pacification is a controversial subject, but the truth is that thanks to the project, public areas have been recovered, the residents no longer hear gunshots every night, they do not live in fear, and do not have to pass through drug sales points in the middle of the street," said Major Priscila de Oliveira, who has coordinated the majority of the pacifications and now directs the UPP in Rocinha, the biggest favela in Rio. This post was assigned to her after it was discovered that police from this UPP were responsible for the disappearance of Amarildo, a fisherman from Rocinha who was murdered and tortured last year and whose body never reappeared.
The "unpacified" favelas, particularly in the northern and western regions of the city, continue to be controlled by criminals. Rodrigo, whose name has been changed, is one of the men who guide the clients that arrive on the train to the drug sales point that we visited on the outskirts of the city.
SEE ALSO: Coverage of Microtrafficking
"You are journalists, aren't you? They told me you were here," he said, as he held his AK-47 and munched on a snack.
Nothing happens in the favela without the permission of "the dono do morro," that is to say, the leader of the favela, in this case a 30-year-old man who only greeted us from afar and wore a vest with two ammunition belts slung over it, as if he were at war. This boss authorized our entry on the condition that we did not reveal anyone's true name or our location. He almost never spends time there.
The entire favela was fenced in. There were "fogueteiros" guarding all the entrances, and everyone knew we were there. The residents were not perturbed by the arms. They are accustomed to exchanges of gunfire, particularly with the militia, which occupies the neighboring favela on the other side of the train tracks.
"Today the BOPE came, closed the schools, and everyone took off running. We are like rats that hide when the cat comes," said Rodrigo as he smoked a cigarette and listed by memory the types of arms he had owned in his life. This man, who hid his eyes under dark glasses, remembers perfectly the moment when he began trafficking. He was 13 years old and he was leaning on an M-16 rifle that at that time was approximately the same size he was. He has been sent to jail a number of times, for a total of eight years, but he always returns to the favela to continue his work. He was first a fogueteiro, then a manager, then a hit man…
"I have already killed and cut up so many people… Now I want to be more relaxed," he said.
The night before, João had made a deal with a crack head who offered him a belt in exchange for drugs. Another person exchanged a stolen watch for crack. João is 27 years old, has two kids and makes 3 thousand reals ($1,350) a month for taking care of the boca de fumo.
"When the police come, we give them something. When the BOPE comes… we have to escape," said João.
João divides the drugs by price. He offers three bags of crack for 40 reals ($18), but sells doses for just 2 reals (88 cents). Marijuana is sold for 88 cents, $2.19, $4.38 and $8.75, while cocaine can be bought for anywhere from $1.31 to $21.88. He also sells drops of LSD. "You get into this business by necessity; there's no other way," he said as he took care of another client.
During the night, crack addicts appear intermittently and, like ghosts, disappear again after they receive their dose.
The Addicts' Defense
Flavia Piñeiro runs her modest office in the center of Rio de Janeiro wearing stiletto heels, a miniskirt and a black suit jacket that shows off her generous cleavage. She has bleached blonde hair and full lips painted a pale pink. With this same appearance of an exuberant executive, Flavia comes to the favelas at night, walking between men armed with rifles who sell drugs in the same routine way as the produce sellers at the market stalls. During these appearances, the lawyer stops in front of traffickers and says without qualms: "Sell cocaine, sell marijuana, you've made plenty of money, but stop selling crack."
As many as 12 leaders, she claims, have followed her advice.
Flavia is both a lawyer for drug traffickers and an activist for addicts. For 17 years, various well-known criminals in Rio de Janeiro, such as Fernandinho Beira Mar, the top leader of the Red Command, have been contracting her services.
"In Brazil, over 60 percent of imprisonments are drug-related. That is why I followed this path. It is because of the market," said Piñeiro as she sat in her office, which is located in a space of about 40 square meters with nearly bare walls.
For nine years, she has also been visiting the favelas to help relieve the misery there and prevent human rights violations.
"I don't feel I'm in danger because they know that when a policeman knocks down the door of their house, they can come to me. The human rights violations that occur in the favelas have made the criminals respect my work," she said.
It was during a meeting with one of her clients, a leader of Jacare -- which was the most famous "crackland" in Rio -- that Flavia had the idea of beginning her crusade against crack. The trafficker told her that he regretted selling the drug that, starting in 2007, inundated the poorest zones of Rio de Janeiro, following an agreement in the federal prisons between the leaders of the CV and the PCC -- the criminal organization that controls illegal drug sales in São Paulo, where crack had already taken hold some time before that. Some relatives and childhood friends of the drug trafficker had become addicts.
"He told me they had been reduced to human rags, he couldn't stand to see what his community had turned into," said Piñeiro.
Flavia thought that if other traffickers shared his feelings, she could convince leaders from all of the factions.
"Everybody knows people that consume cocaine and marijuana, but you don't see any crack addicts working. They say crack is misery. But it is also misery that leads to crack," she said.
According to the National Anti-Drug Secretariat (SENAD), 40 percent of crack addicts live on the streets, 14 percent are underage and the possibility of becoming an HIV carrier multiplies by eight. In the "cracklands," a lot of trash also accumulates and many addicts wander around naked and have sex in the street. There are pregnant women. And, consumed by their addiction, the crack heads break the rules of the favela, such as not stealing within the community, a crime that can be punished with death.
The Brazilian government has invested $1.8 trillion in recent years in combating crack. Many activists believe that that these investments are made "just for the English speakers to see," a Brazilian expression that means it is done for foreigners, for tourists -- a strategy that is in vogue because of events like the World Cup and the Olympic Games.
One of the most famous drug stores was located on the Avenida Brasil, at the entrance to the favelas of the Complexo da Mare, an obligatory route of passage for visitors arriving to the international airport. There is now a fence along the tourist route blocking their view of Mare from the taxi. Until the pacification program occurred there, "crackland" continued to exist. Now it has just move a few more blocks inward into the favela, out of sight of the asphalt inhabitants, as the Rio residents call the rich and middle class city residents.
Victor Lira, a resident of Santa Marta -- the first favela that was pacified, occupied or militarized, depending how you view it -- expressed his regrets one afternoon as he sat atop the Morro enjoying a panoramic view of the "marvelous city."
"We already ate the bone, and now we want to eat the meat," he said.
Lira joined the voices of discontent over the gentrification that, according to them, the city is suffering. The rental prices and utilities in the UPP-occupied favelas have risen and their inhabitants have been forced to move elsewhere.
The drug traffickers, meanwhile, accompany them in their journey. The crack addicts, the lowest link in the social chain, have in some cases been stripped of their freedom. In certain time periods since 2011, various crack addicts have suffered compulsory internment as the result of a mandate that allows authorities to bring them against their will to detention centers.
"This measure could help to reduce the levels of consumption. It was already tried in São Paulo and we want it to be approved at a national level. In Brazil there is an unacceptable quantity of users and many are at risk of death," said national Representative Fernando Francischini of the Party of the Republic.
The 26-year-old Kleber was one of the addicts confined in such facilities. He was there just 24 hours before he returned to the streets for his next dose. He began consuming crack in the Jacarezinho favela. His cousin was a trafficker.
"Crack gave me the opportunity to get out of my own mind," he said.
One day, after using crack in Bandera II, another of Rio's "cracklands," he somehow found his way back to his house. At noon the next day, when he awoke, his family brought him to the church of Minister Dione Dos Santos, from where he told us his story. Kleber is now able to drink tea and eat cookies together with another twenty addicts. He has been clean for five months. "Forced internment just creates hate and rage," said Dos Santos, who was a trafficker before he found the cross.
Before snack time, the minister walked around the grounds that he had converted into a center for drug addicts. The boarders work as laborers to add to the modest building, which has a kitchen and one bedroom, in addition to another house to hold more addicts. Dos Santos was dressed in a sky blue shirt and when he smiled, he showed off his braces. This man, who has a broad complexion, strong features and a square face, believes that with the help of God, the will and the work, one can leave drugs behind -- the same method he used to get out of dealing.
Between the ages of 17 and 22 he was a treasurer in a favela. The day that they arrested him, he had two kilos of cocaine, a rifle and a .45 caliber pistol on his person. He spent three years in prison. After he got out, he became an evangelical minister.
"The punishment comes from heaven. If you hurt someone, you will get hurt," said the minister.
If Flavia Piñeiro is respected by the criminals because they can count on her, then Minister Dos Santos won the right to preach to criminals because he knows the rules of the favela.
"Many times they say 'don't kill him,' bring him to the minister."
Dos Santos was the protagonist in a biographic film called Dancing with the Devil. On one occasion, the police surrounded the house of a drug trafficker. One of the agents was caught by the criminals and taken hostage. Fifty armed members of the Pure Third Command waited to end the life of the police officer, just as the reinforcements were coming into the area. Outside the favela, a BOPE detachment waited to open fire on the traffickers. The minister, in view of the foreseeable bloodbath, went to speak with the head of the favela, who gave him permission to intervene. The minister went to the house, grabbed the rifle from the hand of the trafficker and left together with the police in the midst of these two deadly circles. The agent came out alive and the BOPE withdrew.
At the entrance to Lins, just before it was "pacified," there were two stores. One closed and the other did not. One was a grocery store. The clientele was sporadic. The other consisted of two plastic deck tables. A twenty year old dressed in a black hat and shorts was the boss. He carried a pistol and a radio. One of the tables contained bags of cocaine and crack. The other held rolls of reals. The rhythm of the sales was dizzying. At the end of the street there was a house that appeared abandoned but was full of people.
The first room of the house, behind the curtain that served as a door, was once a kitchen. There was a bar with plastic cups of water and more bags. The cups were used to make cheap pipes. There was a 12-year-old boy with enormous blue eyes. He wore a Flamengo shirt and his big blue eyes stared unseeingly. The smell of the house was similar to sulfur, sickening.
In the other room there was a man taking a nap on a chair. He was surrounded by trash, food, cups, plates. There was lots of noise and yelling, but he kept sleeping. Four men gambled for a dose in a card game. There were lots of women with belly shirts that showed off stomachs swollen from malnutrition. One of the women posed for the camera as if it were going to be the next cover of Vogue.
"I'm going to be famous!" she exclaimed.
A second later, she returned to her drowsy state, to a conversation of eternal silences, murmurs, monosyllables and vacant looks. Some were residents of the favela. Others were itinerant crack heads that kept changing "cracklands" as the old ones disappeared. All of them had sunken eyes and cadaverous features.
One bearded man with blue eyes entered the house.
"I only come here from time to time," he said, although some of the residents of the house treated him with familiarity.
There were people that slept there and their breakfast was a dose. The man took out a light bulb, a metal tube and a piece of insulating tape. With nervous but dexterous hands, he constructed a pipe in just a couple of minutes. Then he took out a bag and put the crystals on top of the pipe. He flicked a lighter. A "crack" was heard. It seemed as though we began to blur before his eyes.
*Pablo Ferri contributed to this article. This article was reprinted and translated with permission from Jose Luis Pardo and Alejandra S. Inzunza. Follow them on Twitter at @Dromomanos, and see more of their work at https://www.dromomanos.com. This article originally appeared in Domingo El Universal. See original here.
BRAZIL MICROTRAFFICKING PCC RED COMMAND
MICROTRAFFICKING
RED COMMAND
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Chances are you spent the better part of the last quarter of 2016 working with your business colleagues on your digital strategy and 2017 business objectives. You assembled the best research, gathered the appropriate stakeholders, reviewed the latest data, consulted with key customers and prioritized a list of 2017 initiatives. Each initiative is designed to improve the customer experience, grow revenue, become more efficient, enhance security, and invest in new digital capabilities.
To be truly transformative, a significant part of your strategy needs to consider how to involve a growing number of people in your organization to participate in the various programs and to evolve to a more digital mindset and operating practices. Since many of you are working on 2017 team and individual performance objectives, it's probably a good time to define additional goals beyond your business objectives that will inspire more involvement and drive digital practices.
So let me share with you several goals worth considering.
In a digital world, every department has the challenge of becoming more data driven and leveraging data in decision making. If you're facing a data science skill shortage like many organizations, then consider developing a citizen data science program aimed to engage the more data-savvy individuals working in the marketing, finance, operations, and other departments that work with lots of data.
If you develop and lead this group, then they are less likely to go rogue on you and select their own data technologies or establish poor data management practices without your knowledge or endorsement.
They are also very likely to become the most important customers of your transformation initiatives. They will become the most "hands on" users of advanced technologies and can drive significant business results if you steer them to the analytics that are within their skill set to perform and have the greatest business potential.
Many digital transformation programs will require an increase in application development and digital marketing programs either to develop products, improve customer experiences, or increase automation. If you haven't developed an evolving governance practice that takes feedback from agile team retrospectives and drives process improvement then consider developing this as a 2017 goal.
What you focus on should depend on the feedback from stakeholders and from agile teams. Perhaps product owners want development estimates so that they can make better prioritization decisions and adjust their roadmaps? Maybe developers believe technical debt isn't being addressed sufficiently and developing metrics is needed. There's plenty of opportunity to evolve beyond basic practices.
This is a good place to leverage and demonstrate agile management practices. Consider developing a backlog of process improvements, assigning a "product owner" that drives their priorities, and assembling leads from multiple teams that will be charged to solution process improvements.
Transformation agendas should include research, proof of concepts, and pilot projects that leverage new technologies. If technical innovation is already part of the business priorities, then consider how to track and report on the goals, accomplishments, pivots, and learnings (including failures) of these activities. If business priorities do not include technical R&D, then consider how to identify even small opportunities to do some experimentation.
Industries are going to be transformed by emerging technologies especially in artificial intelligence, blockchain, user experience (voice, virtual reality, augmented reality), IoT (wearables, sensors) and other so it's important for many businesses to invest time to research technologies and validate business benefits.
What a technology innovation goal should look like will differ by organization, but it's important for transformation programs to identify it as a specific objective. Organizations that leave it out may fall behind their peers. When it is called out, successful innovations can lead to new business programs and intelligence gathered can influence or pivot ongoing initiatives.
CIO have lots of new opportunity to move beyond bimodal-IT and cloud infrastructure by investing in a DevOps culture and automation. Some CIO will invest in continuous integration and deployment to improve speed to market. Other CIO will migrate more of their cloud environments to containers and software defined configurations. Still others will focus on improving test coverage or developing more end to end application monitoring.
But it's really hard to do all of this work in one shot and most CIO will have to prioritize the type of automation to go after and what environments and applications to apply it. CIO can use a combination of data and best practices to decide where to focus their efforts, but to ensure ongoing investment in automation requires demonstrating the business impact. For those of you heavily investing in automation, this should be the year that you begin measuring and communicating results and business value.
I left the most important goal last. Transformation is a multi-year journey and it's very common to lose stakeholder interest in long running programs. This is especially the case when the end point needs to evolve with market conditions and when entire industries are transforming. Your roadmap may be a couple of years long now based on what's known, but can easily extend as the digital strategy evolves.
Whatever your internal communication program is today, it likely needs to evolve. For stakeholders that have been involved with the transformation program from the early goings, you don't want them to lose stamina or get frustrated through the speed bumps and pivots. However, you need a different internal communication approach to those that have just come onboard and have new roles, and a separate one for those you need to engage in future programs. Like all communication programs, the more you can tailor the message to the audience, the more likely you'll have higher engagement.
Ask any marketer and they'll tell you their communication strategy scales and evolves as they learn more, expand their audience, and experiment with different creative and modes of communication. Larger transformation programs need this sophistication and smaller ones still have to optimize their communication processes.
Once you have the business objectives and these additional goals defined, think through how you will communicate it to your team and how you can make them smart objectives in performance plans.
This article was written by Isaac Sacolick from CIO and was legally licensed through the NewsCred publisher network.


2015 Met pro LED. Bought new, unboxed,set up in my basement and never moved. Added the snake teeth and tongue, plastic protectors, Stern service rails, shaker motor. Bought the spinner mod which includes 2 spinners but I only installed the left one. I prefer the game without the post in the back, so a shot to either orbit rips the spinner. The other spinner goes with the game. 812 plays.
These are jkroeck25's all time market stats.


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Cassien Ntamuhanga, the manager of the Kigali-based Christian radio station Amazing Grace, has been missing since the evening of April 7, according to Reporters Without Borders (RSF).
Ntamuhanga's last contact with his family was at around 7p.m. on April 7, when he was leaving Amahoro Stadium after a ceremony marking the 20th anniversary of the Tutsi genocide. He telephoned his younger brother to say he would meet him in the city. There has been no news of him since then and his phone rings without anyone answering.
On the night of April 7, Amazing Grace's security guards saw an individual suddenly park Ntamuhanga's car outside the radio station and then quickly leave on a motorcycle that was awaiting him. The police were notified of his disappearance the same night and they say investigations are under way.
Sources told Reporters Without Borders that intelligence officials questioned Ntamuhanga several times in the past few weeks, seeking information about a fellow journalist who fled Rwanda several years ago and continues to be an active participant in an opposition online radio station. Rwanda is ranked 162nd out of 180 countries in the 2014 Reporters Without Borders press freedom index.


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The Santa experience — during the rest of the year
Today–the day after Christmas–the holiday begins to deflate. Stores are taking down decorations, and Santa Claus is packing up his suit.
What happens to Old St. Nick now?
If he is wearing a fake beard, then it comes off and he's done until next year. But if he has a real beard, he looks like Santa all year long.
"Kids will go up to them in a store and ask, are you Santa Claus?" said filmmaker Tommy Avalone, currently raising funds for a documentary about off-season Santas called "I Am Santa Claus."
"They're Santa all year round. A lot of them feel it's made their lives better. They can't go out to a bar and get drunk in front of people," said Avalone. "They wouldn't want people seeing Santa Claus be drunk, you know?"
Avalone has started shooting a handful of Santas in their mortal lives, and is raising money through Kickstarter.com to continue. One of his subjects is Russell Spice of Detroit. A retired salesman, Spice works seven weeks of the year as Santa for a chain of hunting supply stores. Every year he spends about $1,000 at the hair salon to keep his beard white year-round.
"There's two things we can do–we can try to hide it or we can accent it," said Spice. "During the year, we wear red clothes. I have red pants, red T-shirts when it's hot, or red flannel and a red jacket. You play the part. I'm Santa."
With great power, comes great responsibility. Spice remembers boarding a plane in Philadelphia dressed all in red with a candy-striped walking cane.
"I get on the airplane, but the pilot won't take off because there's a 3-year-old who won't sit down and put on a seat belt. Every hostess had tried, but nothing was working," Spice said. "The parents were so upset, they were on the verge of being taken off the plane."
"I got up and said to the hostess, 'Excuse me, I'll handle this for you.' I looked at the young lady. 'Hello, I bet you didn't think I'd be on the plane with you.' And she just looked at me in horror. Oh my God. 'Now sit down, put your seat belt on.' And that was it," said Spice "That kid never peeped for two hours."
Other off-season Santas work in real estate or construction, as their regular work drops off in the winter. Spice says every day–when he is at the grocery store or in the park–a parent will ask to take his picture.
Philly native Jazmine Sullivan to sing national anthem at Super Bowl
Sullivan rose to the top of the R&B charts in 2008 with her debut album. She's earned 12 Grammy noms and written songs for Mary J. Blige, Jennifer Hudson and Monica.
Local theater company got caught in Facebook's sweep of QAnon
The tiny Paper Doll Ensemble used Facebook to promote an anti-Trump discussion event, triggering an automated ban from the platform.
Opera Philadelphia uses 'Soldier Songs' to explore post-traumatic stress
The opera-turned-film is based on interviews with combatants in five different American wars.


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Батайский район Ростовской области — административно-территориальная единица, существовавшая в РСФСР в 1924—1929 и в 1935 —1939 годах.

История
Батайский район был образован в 1924 году и входил в Донской округ.

В соответствии с постановлением ВЦИК от 4 марта 1929 года Батайский район был упразднён. Рабочий посёлок Батайск был подчинён Ростовскому-на-Дону городскому совету.

После образования 10 января 1934 года Азово-Черноморского края, рабочий посёлок Батайск (с населением в 36,9 тысячи жителей) находился в административном подчинении Ростовского-на-Дону городского совета.

В 1935 году в составе Азово-Черноморского края был образован Батайский район, в состав которого входили два сельсовета: Койсугский и Кулешовский, а также Батайский поселковый совет. Районным центром вновь стал рабочий посёлок Батайск,выйдя из административного подчинения города Ростова-на-Дону.

С 13 сентября 1937 года в связи с разделением Азово-Черноморского края на Краснодарский край и  Ростовскую область, Батайский район вошёл в состав последней.

26 февраля 1939 года Батайский район был ликвидирован. Сельсоветы ликвидированного района подчинены: Койсугский — Батайскому городскому совету и Кулешовский — Азовскому райисполкому Ростовской области.

См. также
 Донской округ
 Административно-территориальное деление Ростовской области

Примечания

Ссылки
 Административные преобразования в Ростовской области

1924 год в Ростовской области
Упразднённые районы Ростовской области
Районы, образованные в 1924 году
Районы, упразднённые в 1929 году
Районы, образованные в 1935 году
Районы, упразднённые в 1939 году
Появились в 1924 году в России
Появились в 1935 году в России
1935 год в Ростовской области

redpajama_set_name: RedPajamaWikipedia


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FaceBook Music Groups
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Dreampop & Jangle
This group is here to share, promote that dreamy, psychedelic indie sound, not matter what basis. So please post older dreampop, jangly C86 stuff, twee, or newer electro-pop and nu-disco!
At the moment, Dreampop seems to be a catch-all term for dreamy indiepop that certainly isn't bound to "guitar-only" anymore: it has become a type of indie-hybrid that's flirts with 70's and 80's pop and in which electropop, sophistipop, nu-disco go hand-in-hand with the ethereal soundscapes, washes of reverberated guitar, and gossamer vocals. Literally anything goes these days! The new dreampop, or chill wave/ glo-fi, as it is sometimes called, is quite different from its former, original state and also different from shoegaze which, as a genre stayed mainly dominated by the guitar effect pedal wall of noise, and uses little or no other non-guitar electronics (although boundaries are often as hazy as the sound itself).
Sophistipop Lounge
Sophisti-pop (sophisticated pop) is a slick, expensive studio-produced style of pop heavy on the brass, synthesizers, smooth vocals and sharp, fitted suits. Influences range from the Doobie Brothers' yacht rock, Steely Dan's jazz/pop fusion, and virtually everything by David Bowie and Bryan Ferry from the '80s to now.
Originated in the early '80s out of the new wave movement by artists like ABC, Everything But the Girl, the Style Council and Prefab Sprout, it expanded into adult contemporary and quiet storm, thanks to chart-toppers Simply Red and Sade, respectively. The refined, clean production of Saint Etienne, Rhye and Jessie Ware have resurrected the term.
Just for hell of it…we love our 80's stuff!! However shitty…. some of it is priceless.
Think Synthpop mixed with Jazz, ( Nothern) Soul, Bossa (and often a lot of 60's thrown in) ..sleek hairdo's and suits!
But also think 90's easy-listening/ loungy revival stuff like Saint Ettienne, Louis Phillippe and the Divine Comedy.
Just sat back, relax , have a Martini, and enjoy the smooth sounds!
Twee AF
The Dreampop, Jangle & Twee Group initially was meant to be there also for Twee and Jangle fans, it gradually took a predominant penchant to current dreampop. Since there clearly is a resurgence in the janglepop, C86 , Tweepop genre, and we were working on the compilation that was to become "Reverse Play", I figured it was time for a Tweepop group! I was aiming for a group that would not just share tracks but also picture , ideas, and articles. It is a group full of friendly people and some very quiet "royalty" that pop up from time to time….
Gary Daly - Gone From Here
Boy Romeo - Let's Roll
Real Estate - Paper Cup
Our Favourite Fallen Idols - An Adorable Interview
Cuesta Loeb - Immerse Inverse
Hause Plants - City Vocabulary
Human Barbie - Be Careful What You Wish For


Heard of DIY maps? If not, check them out here and ask yourself if there's a good way to use their data/map analogy in your business. We liked how indeed used DIY to show jobs per capita in cities throughout the U.S. as shown here. Our old home in the Bay Area topped the list with San Jose coming in with 121 jobs for every 1,000 people.


We have new cabinets in our Children's Room!
We Had a Blast at Story Hour!
Lots of happy faces joined us for Story Hour on March 5! Our group had tons of fun learning about hibernation and creating their own sleepy bear crafts.
Join us for our next Story Hour on March 12 at 10:00 A.M. We can't wait to celebrate St. Patrick's Day together!
See our detailed March Story Hour calendar here.


Unistal's Quick Recovery for NTFS is a do-it-yourself data recovery software, supports NTFS, NTFS5 file systems of Windows and recovers deleted data and files from formatted, damaged and inaccessible disks of WIndows NTFS file systems.
Quick Recovery for NTFS is a non-destructive, simple and easy to use NTFS data recovery software, supports all types of media viz. EIDE, IDE/ATA, WDC, SCSI, iSCSI, SATA, PATA, PAN, ZIP, USB, compact flash card, Smart card, Secure degital card, SD mini, Micro Drives, DigitalMedia, Smart media, XD picture card, MMC multimedia card, Jump drive, Jet flash, memory stick, thumb drives etc. Having multi-disk support, simulates previously existing partitions and is read-only i.e. the program will never attempt to write to the drive to recover. Its unique Guided File Excavation Technology (GFETch) helps in locating files and folders lost behind overwritten partitions and even if bad sectors hinder drive access. An exhaustive scan of the drive is performed to locate lost data. If data gets lost due to virus attack, disk crash, accidental files/folders deletion/emptied Recycle bin/ use of shift + del key, accidental formatting & creating different file system, missing Operating System or software failure, lost partition, missing drives, registry corruptions, overwritten MFT meta tags, fragmented/broken MFT, file corruption, etc., cause a business disaster then Quick Recovery for NTFS is the best solution to rescue because it covers almost all recovery cases encountered since 1994.
Activity Reporter is computer monitoring and keystroke recorder software which acts as an ideal spy and updates you about each and every activity of the computer without knowledge of user that their every keystroke and internet is being monitored.


Q. Will you try to make me stay at uni if I want to leave?
If you are thinking of leaving that's okay. Lots of students find themselves in this position. It's really important to talk to someone and make sure any decisions you make are processed properly. Of course we won't make you stay if you don't want to, but we will be able to make sure you are making an informed decision and that whatever you choose to do you are confident it's right for you.
The Transitions Webpage (click here) gives guidance about who you can speak to for advice/support and reassurance if 'things aren't going to plan'. Have a read of this and then you can either contact the relevant teams directly or contact the Catalyst Helpdesk who can put you in touch (CatalystEnquiries@edgehill.ac.uk or call 01695 650800).


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The final regulations represent the last step in a process that the DOL began in Abstract: (b)2 Provider Disclosures have created confusion for employers. This document contains a final regulation under the Employee Retirement Income Security Act of (ERISA or the Act) requiring that certain. This bulletin discusses the impact of the U.S. Department of Labor's (DOL) final (b)(2) disclosure regulation on discretionary investment managers – that is.
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These prohibitions are imposed upon fiduciaries to deter them from exercising the authority, control, or responsibility which makes such persons fiduciaries when they have interests which may conflict with the interests of the plans for which they act.
With no specific DOL prohibition, they conclude that a CSP is free to provide an initial assessment of their fees and services to a Responsible Plan Fiduciary as long as the substance and the spirit of the b 2 regulations and other ERISA fiduciary duties are fianl. The final rule treats persons who provide investment advice or recommendations for a fee or other compensation with respect to assets of a plan or IRA as fiduciaries in a wider array of advice relationships.
This is a checklist to rdgulations.
This article looks at the plan sponsor's responsibility with respect to the covered service provider fee disclosures. By July 1,most plan fiduciaries and service providers complied with the Final b 2 Reglations Disclosure Regulations by disclosing information about service provider compensation and potential conflicts of interest.
This document revises the mailing address and web-based submission procedures for filing certain notices under the Department of Labor Department Employee Benefits Security Administration's fiduciary-level fee disclosure regulation under section b 2 of the Employee Retirement Income Security Act of ERISA.
In such cases, the fiduciaries have interests in the transactions which may affect the exercise of their best judgment as rgeulations.
The exemption is subject to protective conditions to safeguard the interests of the plans, participants and beneficiaries and IRA owners. This document also contains a notice of pendency before the Department of the proposed revocation of the exemption as it applies to IRA purchases of mutual fund shares and certain annuity contracts. Under such fegulations, C has engaged in an act described in section b 1 of the Act as well as sections b 2 and 3 of the Act because C is in fact exercising the authority, control or responsibility which makes C a fiduciary to cause the plan to purchase the policy.
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This rule is effective June 17,without further action or notice, unless significant adverse comment is regupations by April 20, D, a trustee of plan P with discretion over the management and disposition of plan assets, relies on rdgulations advice of Regulatios, a consultant to P, as to the investment of plan assets, thereby making C a fiduciary of the plan.
The Department proposes to make this amendment applicable eight months after publication of the final amendment in the Federal Register.
Written comments concerning the proposed class exemption must be received by the Department on or before July 6, A provision in a contract or other arrangement which reasonably compensates the service provider or lessor for loss upon early termination of the contract, arrangement, or lease is not a penalty.
The proposed exemption includes protective conditions to safeguard the interests of the plans, participants and beneficiaries and IRA owners and is similar to the Department's Best Interest Contract Exemption PTE granted on April 8,at 81 FRas corrected at 81 FR July 11, Generally, the Employee Retirement Income Security Act of ERISA and the Internal Revenue Code the Code prohibit fiduciaries with respect to employee benefit plans and individual retirement regulatons IRAs from engaging in self-dealing, including using their authority, control or responsibility to affect or increase their own compensation.
Department of Labor's final b 2 disclosure regulation on discretionary investment managers — that finsl, investment advisers with the authority to manage the assets of ERISA-governed retirement plans.
The plan-level fee disclosures are an ideal starting point for such a review. That action, described in more detail in the final exemptions published elsewhere in this issue of the Federal Register, will allow firms and advisers to benefit from the relevant exemptions without having to meet all of the exemptions' requirements for a limited time.
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Consider the following three advisor scenarios. The amendments and revocations regulatiobs affect participants and beneficiaries of plans, IRA owners and certain fiduciaries of plans and IRAs.
DOLs (b) Final Fee Disclosure Rule –
The final regulations come as a relief to employers and plan providers who have anxiously awaited final clarity on the exact method and format with which to deliver all the required information. Written comments and requests for a public hearing on the proposed exemption must be submitted to the Department within 30 days from the date of publication of this Federal Register document.
Summary This document corrects two errors in the preamble of a document that appeared rregulations the Federal Regulationd on November 29, E, an employer whose employees are covered by plan P, is a fiduciary with respect to P. Although not anticipated, ERISA b 2 and a 5 may become the death knell for lifetime members of the "good old boy network" that have relied on their relationships — instead of the knowledge, experience and skill — to secure retirement plan engagements.
Going Beyond b 2.
29 CFR 2550.408b-2 – General statutory exemption for services or office space.
Responsible plan fiduciaries must take action if their covered service providers did not provide the b 2 disclosure; the disclosure did not comply with the letter or spirit of b 2 ; or any problems uncovered could not be easily rectified. They are paid to promote the company's interests, not the plan's.
The requirements put both the plan sponsors and investment management fiduciaries often CFOs in a conundrum. This amendment and partial revocation is applicable to transactions occurring on or after April 10, Yet one of the most important fiduciary responsibilities of plan sponsors is to understand the services being provided and ensure that the fees charged to the plan are reasonable.
We request comment below on whether the applicability date of certain conditions should be delayed.
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The Buddha told his listeners not to blindly believe what was written in any sacred book or spoken by any holy person, including himself. He said we should always use our own intelligence to check everything out for ourselves and determine for ourselves what is true and false, right and wrong, useful and not useful.
I am writing this introduction a few weeks after the death of my mother. Her death was a difficult experience for me—of course it's always painful losing someone you love, someone important in your life—but it was also beautiful and inspiring. My mother was diagnosed with advanced-stage cancer in early December and died at home three weeks later. I feel very fortunate that I could stay with her during those last weeks of her life, until her last breath. She was completely accepting of her illness and impending death, was not unhappy or afraid, and instead was peaceful, loving and caring toward others, and even cheerful.
I believe her life and death were an illustration of the main theme of this book: how we die depends on how we live. If we wish to be peaceful and positive at the time of death, we need to develop and live those qualities as much as we can in our life. My mother's ability to be serene, content, and positive as she neared death was the result of a life of faith, gratitude, optimism, goodness, and kindness to others.
The subject of death makes a lot of people uneasy. We as a culture don't like to talk, hear, or even think about death. If something related to death comes up in a conversation, there is an often uncomfortable silence—and then, more often than not, we quickly change the subject. Part of our anxiety is because we just don't know much about death, what to do about it, how to prepare for it. We don't have courses on "Death Management" at our local community college or adult-education center. This problem has been somewhat remedied over the last forty years or so, thanks to the hospice movement and writers such as Elisabeth Kübler-Ross and Stephen Levine. Death and dying have come out of the shadows, as it were, and are now more acceptable topics of conversation—but there is still a long way to go.
Death is a very important subject in Buddhism. There is a great deal of information on what death is all about, why it happens, how we can prepare for our own death, and how we can help others who are dying. In this book, Lama Zopa Rinpoche shares with us the wisdom of the Tibetan Buddhist tradition on this subject. Some readers may not be familiar with Buddhism, and particularly Tibetan Buddhism, so in this introduction I will explain some basic Buddhist ideas about life, death, and what happens after death.
There are different ideas about where we come from, why we are here, and what happens to us when we die. Some people believe in a creator who gave us life, intelligence, free will, and a soul that will live forever after death. Other people believe that we are nothing more than a collection of biological substances and processes, and that our life simply ceases when we die, like a flame going out.
The Buddhist explanation is that we are part of a universe in which there are myriad worlds and living beings, continuously coming into existence and going out of existence. This situation is known as samsara, or cyclic existence. There is no beginning to this process and no creator. The driving force behind everything that happens— in the universe as well as in our individual lives—is karma, the law of cause and effect. More will be said about this later, but in brief, karma means that we experience the results or effects of our actions. It means that in an important way we are the creators of our own experiences.
Cyclic existence is not a perfect, delightful situation, but rather an imperfect, unsatisfactory one. We are born, age, and die—again and again, across moments and across universal spans of time. Between each birth and death, we experience many difficulties: sickness, loss, relationship problems, disappointment, depression, irritation, worries, and all the rest. Of course, not all of our experiences are bad— we have pleasant ones as well, but even those are unsatisfying: they don't completely free us from our problems, and they don't ever last.
This may sound depressing, and in fact Buddhism is often misinterpreted as being pessimistic, but the Buddha did not teach only about problems and suffering; he also explained that there is an alternative to samsara: nirvana, or liberation, the state of perfect peace, bliss, and freedom from all problems. Moreover, there is the state of complete enlightenment, or buddhahood, the attainment of which enables us to be of benefit to all beings everywhere. These states are attainable by each and every one of us. In fact, according to Buddhism, that is the ultimate purpose of our life: striving to attain either nirvana—self-liberation from the cycle of birth and death—or enlightenment, in order to help all beings become free. But we don't have to wait until reaching nirvana or enlightenment for things to improve. In fact, as we progress any distance along the spiritual path, we will experience less suffering and more happiness, and our ability to benefit others will likewise increase.
The Buddha told his listeners not to blindly believe what was written in any sacred book or spoken by any holy person, including himself. He said we should always use our own intelligence to check everything out for ourselves and determine for ourselves what is true and false, right and wrong, useful and not useful. And indeed we can know these things for ourselves. Our minds have unlimited potential; the very nature of the mind is clear, pure, and endowed with many positive qualities. This clarity and purity is only temporarily clouded by obstructing factors such as our delusions, our grasping, our fear, as well as past karma—the very things that keep us stuck in samsara. These factors can be purified gradually through spiritual practice, so that the pure, clear "buddha-nature" of our minds can become manifest.
The attainment of enlightenment does not happen instantly. It happens gradually over time, as we engage in spiritual practice, step by step on the spiritual path. And one of the first steps in this process is acknowledging the reality of impermanence of all things, including ourselves and those we love. And this means deeply acknowledging the reality of death.
The Buddha frequently spoke about impermanence: that things are not fixed and static, but transitory, changing moment by moment by moment. This is true of people and other living beings, everything in nature, and all creations. Nothing will last forever; everything will inevitably die or pass away.
Without remembering death and impermanence, we may imagine we will live forever; we may imagine we don't have to prepare for death. Or we may think that the only purpose in life is to enjoy ourselves as much as possible. Then, with such attitudes, we may become careless about what we do and fail to do what is really important with our life. Unmindful of death, we may act in ways that are selfish, dishonest, or even cruel—harming both others and ourselves. And then in the end, if we live in such a way, we may die with regret and fear.
On the other hand, awareness of the transitory nature of everything leads us to be careful about what we do, and stimulates positive attitudes and behavior. People who have near-death experiences confirm this. These are people who have a close encounter with death, but then have a second chance at life. They come back with a strong sense of the importance of being loving and caring toward others, of the insignificance of materialistic pursuits, and of the crucial importance of having a spiritual dimension in their life.
Fortunately, we don't have to have a near-death experience to realize these important truths; being consistently mindful of impermanence and death will have the same wholesome effect.
According to Buddhism, our present life is just one in a series of lives that stretch far back into the beginningless past, and will continue far into the endless future, until we attain liberation or enlightenment.
A person is a combination of body and mind. The body consists of all the physical aspects of our being: skin, bones, blood, organs, cells, atoms, and so forth. The mind, on the other hand, is nonphysical; it is not made of atoms, cells, or any material substance. The mind consists of all of our conscious experiences: thoughts, emotions, perceptions, memories, dreams, fantasies, and so on. Yet it is not a fixed, static phenomenon, but an ever-changing stream flowing moment-to-moment with experiences. One moment there's a happy thought or feeling, the next moment an unhappy one. We are loving at one moment, angry at another. Memories of the past and fantasies of the future flow in and out amid perceptions of the present moment. The mind, like a river, is never the same from one moment to the next.
While we are alive, our body and mind have an interdependent relationship: what happens in our minds affects our bodies; what happens in our bodies affects our minds. Even so, the mind-body relationship is transient and ends with death. Death is the point at which the mind separates from the body. Death is not a final end, but rather a gateway to another life. However, what passes from this life to the next is not a fixed, personal identity or soul, but rather the impersonal, ever-changing mind-stream, carrying with it imprints of all we have done in our life: seeds planted in the past that will grow and come to fruition in the future. These imprints determine our future experiences.
Karma is a Sanskrit word that literally means "action." Each time we do an action, an "imprint" is left on our minds that will bring results in the future when the right conditions come together.
Karma can be divided into actions of body, speech, and mind. We create karma with our physical actions, our words, and even with our thoughts. Also, in a general way, karma can be divided into positive and negative, or wholesome and unwholesome. The main factor that determines whether an action of body, speech, or mind is wholesome or unwholesome is the motivation behind it. We create positive karma when we act with the wish to help and not harm others, and when we act with our minds free of delusions such as anger and attachment. The future results of such actions will also be positive, will also be wholesome. On the other hand, when we are motivated by a negative attitude such as anger or attachment, and do actions such as hurting someone, stealing, or being dishonest, we create negative karma. Negative karma will always give rise to unpleasant experiences.
Lama Zopa Rinpoche's teacher, Lama Thubten Yeshe, used to say that we don't have to wait until our next life to observe how karma works. Even in this life, in this one day, we can see that our attitudes and behavior at one point in time affect our experiences at a later point; if we look closely, we can see how our past affects us even now.
4. Resolving to refrain from repeating the action in the future.
There is no karma that cannot be purified by using these four steps.
Understanding and appreciating the reality of karma means taking responsibility. We realize that we are the creators of our experiences. We can't blame anyone for our problems, and we can't expect that someone else can make us happy.This understanding is crucial for our present life: if we want happiness and positive experiences, we must create the right causes; and if we don't want unhappiness and bad experiences, we must likewise avoid creating their causes even now.
Understanding karma is also essential when we look ahead to the end of our life and after. The very experiences we will have as we are dying and those afterward are determined by our actions in this life. A positive, loving life leads to good experiences at death, while a selfish, destructive life leads to negative experiences at death. And the same is also true for each rebirth: wholesome karma leads to positive rebirths, and unwholesome karma to painful ones.
Aside from karma, another crucial factor that determines our experiences in rebirth is the state of mind we have at death. The reason for this is that most of us will arrive at the end of our lives with a vast collection of both positive and negative karma. Which of these karmic imprints will be the cause of our next life? That is determined by our state of mind as we die. A positive state of mind— accepting, calm, and loving—will activate one of our positive karmic imprints and propel us to a fortunate rebirth. A negative state of mind—non-accepting, clinging to people or possessions, or angry at what is happening to us—will activate one of our negative karmic imprints, propelling our minds to unfortunate rebirths.
From the Buddhist point of view, this is the main reason for aspiring to die with a positive state of mind.
According to Buddhism, of all places of rebirth, the best from the point of view of spiritual practice is the human realm. The reason for this is that as human beings we have just the right amount of difficulties to be able to recognize the unsatisfactory situation we are in as unenlightened beings and to aspire to be free from it, but we are not so overwhelmed by problems that we are unable to do anything constructive. Most of the beings in the other realms either have too much suffering or too much pleasure to be able to develop these attitudes. This alone can give us cause for gratitude.
But even in the human realm, not everyone is in the best situation for spiritual practice, so Buddhism speaks of the "precious human rebirth." This is a particular kind of human life in which we have all the ideal internal and external conditions in which to follow a spiritual path that leads out of suffering and dissatisfaction, to genuine peace, happiness, and enlightenment. These conditions include having access to spiritual teachers and to teachings that show the path to enlightenment, having sufficient faith in these teachings, wanting to learn and practice them, and being supported in our practice by other caring people.
A precious human rebirth does not come about by chance; it is the result of creating certain causes. The main cause of such a life is living ethically, which means refraining from harmful actions such as killing, stealing, lying, and other such clear ways of causing harm. Other important causes are generosity, patience, being energetic about doing wholesome actions, and making prayers for such a rebirth. We have such a birth now, and that means that if we have a precious human rebirth now, we must have created these causes in our past lives. And if we want such a rebirth next time, we need to create these causes now, in this life.
The usual way in which the precious human rebirth is discussed in the Buddhist teachings is in terms of recognizing that we are extremely fortunate to have such a life. This is because of the many meaningful and beneficial things we can do with this life, for ourselves and others, now and in the future. The precious human rebirth is rare and difficult to obtain, so while we have this opportunity, before it ends, we need to use it wisely and carefully.
Enlightenment is a state we can all attain—but we first need to develop bodhichitta, the aspiration to attain enlightenment in order to help all beings. With this motivation, everything we do—even ordinary actions like eating, sleeping, and working—becomes a cause for enlightenment. Lama Zopa Rinpoche says that the best attitude we can have as we die is also that of bodhichitta. Therefore, generating bodhichitta and directing our energy toward enlightenment is the best way to use our human life and our death as well.
But this does not mean that we cannot help others until we are enlightened. Generating and practicing bodhichitta also means doing whatever we can to help others now, and when we do, bodhichitta adds another dimension to such actions. For example, when we give food to a homeless person or help our neighbor carry her groceries, if our long-term motivation is attaining enlightenment so that we can help all beings become free of all their suffering and attain the perfect state of enlightenment as well, then these simple actions bring us closer to enlightenment, and will ultimately become beneficial for all beings.
Doing activities with bodhichitta can simply mean being as kind as possible, with mindful awareness trying to help others and avoid harming them, and learning to be less selfish and more altruistic.
It is possible for all of us to develop full-fledged bodhichitta in this life and indeed there are various methods for doing so. These methods involve meditating on and making our minds familiar with certain wholesome thoughts and attitudes. The more our minds become familiar with these, the more bodhichitta will arise naturally and effortlessly.
The equality of oneself and others. All beings—I and everyone else—are equal in wanting to be happy and wanting to not suffer. There is no reason why my wish to be happy and free of suffering is more important than anyone else's.
The faults of self-cherishing. The self-cherishing attitude (selfishness)—caring more for myself than for others—is the cause of problems, and is an obstacle to real peace and happiness.
The benefits of cherishing others. Unselfishness—cherishing others more than myself—is the cause of all happiness and peace up to enlightenment.
Exchanging oneself with others. By contemplating the faults of self-cherishing and the benefits of cherishing others, I realize that it's better to be less concerned with myself and more caring toward others. Therefore, I resolve to work on changing my attitude from self-cherishing to cherishing others.
The practice of "taking and giving" (tonglen). This is a powerful meditation for transforming the mind from selfcherishing to cherishing others. Tonglen involves two steps: first, you meditate on compassion, the wish for others to be free from suffering, and then imagine taking their suffering into yourself, using it to annihilate the self-cherishing attitude. Second, you meditate on love, the wish for others to be happy, and imagine giving all your happiness, good qualities, and positive karma to others, making them happy. Lama Zopa Rinpoche presents a meditation on tonglen in section IV.
In this book, Lama Zopa Rinpoche discusses how fear of death can be transformed in a skillful and wholesome way to have a more peaceful, meaningful life, and to be better prepared for death when it happens. Some people have no difficulty recognizing and acknowledging that they are afraid of or anxious about death—which means they are not in denial over the universal fact of impermanence—but they may nonetheless have the problem of being so afraid or so anxious that they become paralyzed whenever they think of it, and then push it out of awareness. If we feel this way, we will never get the opportunity to face these fears and learn how to manage them. And if we don't, when death does inevitably happen, or even when we learn that sometime soon it might, we panic, overwhelmed by fears. Fortunately, we can learn to deal with fear and even overcome it, and as a result we will be able to face death calmly, with acceptance.
There are other people who may think they have no fear of death. Some of these people are being honest, but some are in denial. I know, because I used to be like that. When I was in my teens I had a kind of flippant attitude about death, thinking, "Oh well, if it happens, it's okay. Whatever. I'm not afraid." That attitude changed when I attended my first meditation course in 1974 at Kopan Monastery in Nepal. I had heard teachings on death and the importance of meditating on death, but I did not take them very seriously. One night during the course, there was an earthquake as we sat meditating with Lama Zopa Rinpoche. It was not very strong, but we could hear the voices of people in the nearby villages, crying out in fear, and Rinpoche suddenly said in a serious voice,"Meditate on bodhichitta." My immediate thought was "We're going to die!" and my mind, instead of meditating on bodhichitta, went into total panic. I've never felt such fear in my life—and because we were sitting in meditation (or trying to, anyway) the contents of my mind were especially vivid to me, like a movie on a big screen. I was frozen with fear, unable to think of anything positive, anything helpful.
After a few moments (which seemed like ages) the earth stopped shaking, the people stopped screaming, everything again became calm, and I thought, "Whew! We're not going to die. Thank goodness!" That experience was immensely valuable because I realized just how fragile life is, and how it can be lost in a moment. More importantly perhaps, I also realized that I was in fact afraid of dying and completely unprepared for death. And I felt certain that when death did happen, I did not want to die in such a state of panic. I wanted to have a peaceful, positive state of mind. So that experience gave me a lot of energy to work on my mind, to learn how to keep it peaceful and positive. Now, when I hear people say "I'm not afraid of death" or "Death is no big deal, we don't need to talk about it or meditate on it," I wonder how well they know their own minds.
All of us need to check our minds carefully and—above all—honestly to see whether or not we are afraid of death. How do you feel when you are almost in a car accident? What is your reaction when a friend or relative is diagnosed with a terminal illness or when you attend a funeral? In such situations, is your mind calm and relaxed or is there tension, stress, and fear? Are there knots in your stomach? If there is fear of death in your mind and you deny that fear, you will probably have difficulty later, at the time of death. But, if you can acknowledge the fear now and learn to deal with it, you are better prepared to face death calmly.
How can we deal with fear? A general method is simply to look into the fear and try to understand what it's all about. What exactly are you afraid of? And once you figure that out, ask yourself: is there anything I can do? If there is something that can be done, do it!
For example, you may be afraid of pain. This fear is to some extent unnecessary because not everyone has pain when they die, and for those who do have pain, medication is usually available. If you don't like the idea of medication, you can learn methods such as meditation for dealing with pain. If you are afraid of separating from your loved ones and possessions, you can start to work on overcoming attachment (there are many methods in Buddhism that help you to do that). When I examine my own fear of death, I find that it's not so much death that I am afraid of, but my reaction to death. I'm afraid of being overwhelmed by disturbing emotions, and unable to stay calm and clear-minded. So, to counteract that, I am learning how to deal with my mind, how to keep it positive and free of disturbing thoughts.
That is what Lama Zopa Rinpoche is saying when he speaks of having a wholesome fear of death. He is saying that if we never think about death and always avoid the subject, we will not recognize our fear of death. And if we don't recognize that fear, we will not do what we need to in order to be free of fear, and then we won't be prepared for death. Thus a certain amount of fear of death is appropriate and even, in a way, wholesome in that it encourages us to really work with the true source of our fear.
What we should fear is not death, but dying with an uncontrolled mind, and dying without having done anything positive in our life. And the way to avoid such a death is to train in spiritual practice— Dharma—during our life. Therefore, remembering death, especially the fact that it could happen any moment, is a powerful incentive to engage in spiritual practice.
You may ask, isn't fear inherently or necessarily negative? It all depends on what we are afraid of, on whether the danger is real or imaginary, and on how we deal with and respond to our fear. If there is a real danger, and we deal wisely with our fear, it will motivate us to avoid or somehow address what we are afraid of. For example, fear of being in a car accident motivates us to drive safely. Fear of sickness motivates us to eat well and follow a healthy lifestyle. Fear of the painful consequences of negative actions motivates us to avoid them and to do positive actions instead. Fear of an uncontrolled mind at the time of death motivates us to learn how to keep our minds positive, free of disturbing, negative thoughts. These are constructive ways of working with fears that are realistic. On the other hand, fear can be negative if it is imaginary or exaggerated, or if we do not deal with it wisely but let ourselves be overwhelmed or immobilized.
From a Buddhist perspective, the reason that we have fear is because we have ignorance that sees everything—our self, others, and all things—in an incorrect way. Ignorance is the basis for other delusions such as attachment, wishing never to separate from loved ones and cherished possessions, and aversion, wanting to be distant from unpleasant people and experiences. Any time we examine one of our fears, we will most probably find one or both of these delusions behind it. So from this point of view, we can say that fear is negative and something to be overcome. One of the qualities of a Buddha, an enlightened being, is freedom from all fears. But until we reach the state where we are free from fear, it is best to acknowledge and work wisely with our fears.
The subject of meditation is vast, far beyond the scope of this book, but a few words here might be helpful to readers who have little experience of it.
In general, the purpose of practicing meditation is to transform the mind from negative to positive. The word for meditation in Tibetan, gom, literally means "to be familiar." Meditation involves making our minds familiar with positive attitudes such as love, compassion, and wisdom, and "de-familiarizing" ourselves with negative ones such as anger, attachment, and ignorance. By practicing meditation regularly over a period of time, we will have fewer negative thoughts arising in our minds, and more positive ones.
There are many different kinds of meditation, but they can all be included in two categories: concentration meditation and analytical meditation. Concentration meditation involves focusing the mind on just one object, such as the breath or an image of the Buddha, without thinking about the object or anything else. In order to succeed in this practice we must learn to stop the "chattering" mind, and to cultivate a silent, still, clear state of mind. The purpose of this form of meditation is developing single-pointed concentration, an essential tool for traversing the spiritual path.
Analytical meditation, on the other hand, involves thinking and analyzing. It is used to recognize mistaken concepts and attitudes that we have—those that cause suffering to ourselves and others—and to familiarize ourselves with correct and beneficial ones. The ultimate purpose of this kind of meditation is to develop the wisdom that sees the true nature of things.
Most of the meditations included in this book are of the analytical variety. If you wish to practice them, sit in a place that is as quiet and free of distractions as possible. It's good if you can sit cross-legged, but that's not essential; it's perfectly okay to meditate sitting in a chair. Whichever way you sit, keep your back straight; this enables your mind to be more clear and focused.
Then begin the actual meditation. If you do not know the points of the meditation from memory, you can have the book open in front of you. Read a portion of the meditation, then close your eyes and contemplate it. Feel free to bring your own ideas and experiences into your contemplation. The point is, as much as possible, to generate an actual experience of what you are meditating on. For example, the purpose of doing the nine-point meditation on death is to realize that you are definitely going to die, that it could happen at any moment, and that you must do some spiritual practice in order to be prepared for death and what happens afterward. The practice is to see and recognize these truths clearly. These realizations will have a powerful impact on the way you see yourself and your life, and on the way that you live your life.
However, don't expect to have such life-changing experiences right from the beginning of your practice of meditation. It takes time to learn basic skills like sitting still, keeping your mind on the meditation-object instead of wandering away, and dealing with doubts and questions that might come up in your mind during the meditation. Meditation is not easy, and analytical meditation can be particularly tricky. It is ideal if you have access to an experienced meditator who can help you deal with whatever difficulties you encounter in your practice. Otherwise, trying to practice on your own without guidance could result in problems.
At any rate, if you do reach a point in your meditation where you have a strong experience of something such as the need to engage in spiritual practice in preparation for death, then it is best to stop the thinking and analyzing process and focus your mind on that experience as long as possible, even for just a few seconds. When the experience fades, you can return to the analytical process, or conclude the meditation. This method of combining analytical and placement/concentration meditation is how we actually bring about a transformation of our minds.
There is no fixed rule about the length of a meditation session. Initially, you could try meditating for fifteen to twenty minutes, but more or less is also okay. You can experiment with varying lengths of time to see what works best for you, according to your ability and schedule. Lama Yeshe used to say that even five minutes of meditation can be very beneficial. Quality is more important than quantity. A short session in which your mind is very focused, for example, is more worthwhile than a long session where your mind is all over the place.
When it is time to end your meditation session, make a positive conclusion to what you have thought about and experienced. For example, you might resolve to work on particular habits or attitudes you recognize as potentially disturbing to your mind at the time of death.
Finally, remember the motivation you started with and dedicate the positive energy you created during the meditation to that same purpose.
Wholesome Fear by Lama Zopa Rinpoche is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.
Based on a work at http://www.wisdompubs.org/book/wholesome-fear.


TK, as we fondly call it, is a set of spiritual development classes. Taken from the Ancient Wisdom Teachings, the Great Seven Rays of energy, coming from the Seven Stars in the Great Bear Star System are studied in their various manifestations. We first introduce the the positive and negative qualities of the Rays as outlined in the books written by Alice Bailey in the 1920's through the 1950's. By setting a goal, it is possible to work out a solution to achieving that goal through the Seven Ray teachings.
We live in a septenary system. There are 7 notes in a scale, 7 colors in the rainbow, 7 Sacred planets in our Solar System, 7 days of the week, 7 major chakras in the body, 21 minor chakras, and 7 paired meridians in the acupuncture system. Our physical/etheric makeup is influenced directly by the 7 rays, and this is the key to healing and spiritual development.
The cosmos is very ordered with light moving through space, forming Solar Systems and Planets. Light splits into the 7 major colors, forming the 7 major avenues in life on our planet, Earth: Politics, Education, Business, Art, Science, Religion and Civilization. Each avenue of endeavor lead us back to the source of our inner being and our true light.
Why or How does muscle testing work?
It works because we are energy beings. We are electrical,energy beings.
Yes, even the etheric energy is electrical, and it manifests into the bones, muscles, blood, nervous system, etc. If your life is going well, your body is functioning well because the energy is flowing, electrically. If your body is functioning well, your life is going well. It's both! The etheric-energy body has to be in good working order for the physical body to be in good working order.
How do you align and meet your goals in life?
Muscle Testing is a tool to help assess the pathway or next step on your way to your alignment and goal. It's a "hands on" experience. You learn to listen to your body. Your muscles become your indicators, and your messengers.
You need a goal, and then, you need to be aware of the obstacles in the way of that goal. The obstacles are not always apparent. The beauty of muscle testing is that the whole body shuts down when you can't achieve your goal. That means that you know when you've found the obstacle because the "indicator muscle" will test a weakness. Then, once the obstacle has been found, you can find the pathway to overcome the obstacle and move forward toward your goal. When you run into your next obstacle, use the muscle testing again to remove it, and keep moving toward your goal.


text:
Martina Hingis and Mary Pierce were the defending champions but did not compete that year.

Lisa Raymond and Rennae Stubbs won in the final 7–6(7–5), 2–6, 7–6(8–6) against Anna Kournikova and Iroda Tulyaganova.

Seeds
Champion seeds are indicated in bold text while text in italics indicates the round in which those seeds were eliminated.

 Lisa Raymond /  Rennae Stubbs (champions)
 Nicole Arendt /  Ai Sugiyama (semifinals)
 Cara Black /  Elena Likhovtseva (first round)
 Els Callens /  Anne-Gaëlle Sidot (first round)

Draw

References
 2001 Toray Pan Pacific Open Doubles Draw

Pan Pacific Open
Toray Pan Pacific Open - Doubles
2001 Toray Pan Pacific Open


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Doctors may refer to fulminant hepatitis as fulminant hepatic failure or acute liver failure. Regardless of the name, this state of rapid and severe liver failure can be fatal. Liver failure occurs when liver cells are damaged and cease to function. Fulminant hepatitis can occur in people with previously diagnosed liver disease, but it may also happen in people without any known liver problems. The deterioration of the liver may happen over days or weeks, depending on the cause.
Medical professionals cannot identify the cause of many cases of fulminant hepatitis. The most frequent known cause is an overdose of a non-NSAID over-the-counter pain reliever. One excessive dose can cause immediate liver failure, or too-large doses spread over a few days can cause liver failure at a slower rate. An overwhelming dose of this medication can damage the liver beyond repair.
The Epstein-Barr and herpes simplex viruses can trigger viral-induced fulminant hepatitis. Autoimmune hepatitis occurs when the immune system attacks liver cells. Certain cancers can form tumors that start in or spread to the liver. Budd-Chiari syndrome damages veins and will cause liver failure if there are blockages to the veins around the liver. Wilson's disease is a genetic disorder that causes copper to build up in the liver and other organs. Once the copper build-up reaches a certain point, the liver can no longer function.


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JUST IN: top Liberal City Forced to CLOSE Public Schools
(The Post Millennial) – Seattle Public schools announced on Tuesday that there would be no school on Friday due to a staffing shortage.
As part of our effort to ensure the highest quality environment for student learning, all Seattle Public Schools will be closed Friday, Nov. 12. There will be no in-person or remote instruction. Schools will close on Thursday in honor of Veterans Day. https://t.co/WBpLhz43pU pic.twitter.com/tQzx4NNPzh
— Seattle Public Schools (@SeaPubSchools) November 9, 2021
In an email to parents the district announced, "Seattle Public Schools will be closed on Friday, November 12. We are aware of an unusually large number of SPS staff taking leave on Friday, and do not believe we have adequate personnel to open schools with the necessary environment for high-quality learning. This is a change from the published schedule, and we recognize the late notice creates challenging circumstances for many families."
According to the email "This learning day will be added to the end of the 21/22 school year to ensure all students have access to the full number of educational hours."
Students had a day off already scheduled for Thursday for Veterans Day.
In a statement to Fox News, the district said that last week more than 600 educators requested a substitute and additional requests came in this week for the day after Veterans Day. The district added that because of current circumstances, they do not have the capacity to "ensure student safety and high-quality learning."
Following Governor Jay Inslee's vaccine mandates, thousands of employees across the state were fired for non-compliance. According to the Seattle Times, Democrat Governor Jay Inslee fired nearly 1,900 state workers that did not submit vaccination records, a requirement ordered by Inslee that had an October 18 deadline. Those numbers don't include workers that were fired by their local governments which is predicted to be in the thousands.
Former WA State Patrol troopers, fired by Governor Jay Inslee because of his vaccine mandate, set 74 hats and pairs of boots on the steps of the Capitol in Olympia today to represent each missing trooper.
I wonder how many of them provided personal security for Inslee? pic.twitter.com/rK8838g7YD
— Ari Hoffman (@thehoffather) October 20, 2021
Seattle Mayor Jenny Durkan imposed her own mandate on city staff which led to the firings and resignations of first responders. The schools were already short staffed before any of the mandates were imposed.
These are some of the great men and women our emergency services are losing because of Jay Inslee pic.twitter.com/y6CcMpgoMU
In August, Inslee announced a vaccine requirement for employees working in K-12, most childcare and early learning, and higher education, as well as an expansion of the statewide mask mandate to all individuals, regardless of vaccination status.
Pushback against Democrat Governor Jay Inslee's mandates continue to grow in Washington. Last month, the Eatonville School Board voted not to terminate employees who would not comply with Inslee's vaccine mandate for all employees, on-site contractors and on-site volunteers in K-12 schools.
The Enumclaw, Wash., City Council voted unanimously on October 25 to pass a resolution declaring that "…citizens and businesses should be treated equally without discrimination, regardless of vaccination status."
Washington state Superintendent of Public Instruction Chris Reykdal has threatened to withhold funding from the schools and told King 5 that the district has been given a notice and will need to provide proof that they are complying with the mandate within about two weeks. Reykdal added that his office has had to send letters to two other school districts about mandate compliance.
Washington State University's head football coach Nick Rolovich was fired last month after his refusal to get the COVID-19 vaccine. Other teachers and coaches across the state have also been fired.
thepostmillennial.com/breaking-seattle-public-schools-cancels-class-due-to-lack-of-staff


Weichert—whose day job remains deputy director of management at the Office of Management and Budget—said she told the 6,000 staffers at OPM on Tuesday that they are "facing a lot of change." Much of it is statutory, she added, citing the plan to move the agency's background check operation to the Defense Department. Weichert was speaking to open-data industry enthusiasts at a conference put on by the nonprofit Data Foundation.
She also said "she appreciates the professionalism of the team" at OPM.
In bringing out agencies' commitment to "mission, service and stewardship," Weichert said the Trump administration version announced in March will improve customer service so "it's no longer a joke that you get good service from the government," citing as an example the complexities of applying for Social Security.
She said in her early weeks in government, she was "embarrassed" that some functions were "almost paralyzed" because people lacked "a common language on taxonomy, hygiene, and metadata, let alone" the ability to expand capability. For people on Capitol Hill, she said, "evidence-based means accountability and oversight," but within OMB it means budget data on a case-by-case basis.
The "lack of common understanding" was frustrating because Weichert couldn't quickly get data on a topic, say procurement, even from statutorily required reports. "I discovered that in a place that relies fundamentally on data, we didn't even know what we had," she said.
But she said her cross-agency team has made "real progress" in pulling together people from the evidence-community, the management community and the risk compliance oversight community. Through her work on the President's Management Council, she hopes to help people better understand the "bottoms-up" source of data. And she plans more "test and learn" pilot projects next year.
Better data that is seen as an "asset," she said, should be "the big thrust of the mission in government." It's better for meeting budget challenges, and "has the potential to grow the economy," she said, citing the example of data on the economic benefits of mining on public lands. "The great thing about data is that it's free, unconstrained by geography," Weichert said.


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