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Ryan Blaney survives late-race chaos to win U.S. Cellular 250 at Iowa
By Daniel McFadinAug 1, 2015, 10:33 PM EDT
It took not one, but two green-white-checkered attempts for Ryan Blaney to find redemption with a win in the Xfinity Series' U.S. Cellular 250 at Iowa Speedway.
After a last-lap blunder gave Kyle Busch the win at Indianapolis last week, Blaney led three times for 252 laps -including the final 51 – on the way to his first Xfinity win of 2015.
"It don't make up for it, but it sure helps forget about it," Blaney told NBCSN.
It's his third series win and his first since winning at Bristol Motor Speedway last August.
After a relatively tranquil first 200 laps with just two cautions, chaos threw everything at Blaney in the final 50 with six cautions, including three in the last 19 laps. But each time, it was the No. 22 that kept ahead of the field.
"It was tough, man. I won a Truck race here a few years back all on restarts," Blaney told NBCSN. "I didn't know if this would play out good, I knew we had a lot of left-rear damage, it was smoking in the car a lot."
The damage and smoke came after the No. 62 of Brendan Gaughan leaned against him on one of the green-white-checkered attempts. As Gaughan barely saved his own car, the No. 22 kept driving.
"I was worried and I don't know if it bent something, but it didn't handle as good the last two laps," Blaney said.
Blaney was followed by Regan Smith, Brian Scott, Ty Dillon and Gaughan.
MORE: Race results
MORE: Xfinity Series points
How Ryan Blaney won: The part-time Penske driver mastered his restarts and didn't allow anyone to best him all night, including on two green-white-checkered attempts during which his No. 22 suffered damage to a rear fender. Blaney made it to the checkered before disaster struck.
Who else had a good race: After starting at the rear, Erik Jones bounced back from a pit road accident with Darrell Wallace Jr. during the race's second caution to finish fourth …. Daniel Suarez also bounced back. The pole-sitter had to pit on Lap 103 for a tire going down, lost a lap and didn't get it back until Lap 204 and would finish sixth … Brendan Gaughan stayed near the front most of the night and kept from wrecking with Blaney on the first green-white-checkered before finishing fifth.
Who had a bad race: Points leader Chris Buescher had to pit for damage received during one green-white-checkered attempt and finished 13th … Kenny Wallace, making his final NASCAR start, wrecked with Cale Conley on a restart with 41 laps to go. Darrell Wallace Jr. started the incident by tapping Kenny Wallace's left rear. The latter Wallace finished 15th after being involved in another accident with three laps left … With 21 laps left, Chase Elliott and Brandon Jones crashed coming down the frontstretch. Elliott, who entered the weekend second in points, managed to finish ninth.
Elliott Sadler started 15th and during the race's first caution was caught speeding on pit road for the first time in 2015. He finished 11th … Michael Self, in his first Xfinity Series start, hit the wall and brought out the race's second caution. … Ben Rhodes, who started 13th, had a hard crash with 10 laps remaining to set up the green-white-checkered attempts.
Notables: Blaney is the 10th different race winner in 2015 … Saturday's race set an Xfinity Series record at Iowa Speedway by going the first 75 laps without a caution … This was only the third green-white-checkered finish of the Xfinity Series' season.
Quote of the night: "It was miserable. I let my guys down. I got into Erik (Jones) on pit road and that put us into a corner. I just hate it, I screwed up tonight. Just paying for it." – Darrell Wallace Jr. after being involved in three different accidents Saturday night.
Up next: Zippo 200 at Watkins Glen International, Aug. 8 at 3 pm ET on NBCSN


We offer a wide variety of units. Thru-wall air conditioners were developed in the late 1950's. Over the next forty years many companies engineered, manufactured and installed a variety of different units throughout the United States and Canada. Today, a number of these companies are no longer in business or have discontinued their line of thru-wall air conditioners and no longer carry replacement parts. Islandaire offers replacement air conditioners and heat pumps that are interchangeable with units no longer available from the original manufacturer. Our units are engineered to fit perfectly within the existing wall sleeve, thereby reducing installation time and expense. They are manufactured at our modern 75,000 square foot plant on Long Island in New York.
Find your exisiting unit in the replacement guide and contact us for lead times and pricing.
Looking for a unit to meet your needs? Download the full catalogue and see which unit fits the bill.


text:
Leslie Codina - Artist
Story by: Lydia Plunk - Photos by: Gene Sasse
Shekhar Kapur directed many scenes in 1998's movie "Elizabeth" as though he were a fly the wall. In the film, the queen and her court went about their affairs, unaware they were being observed, leaving the audience with an impression of honest portrayal of events.
What Kapur used for cinematic effect, is what I strive to do in real life when on location at an artist's studio. It is not enough to capture an image of what is crafted. To capture the essence of the creator and created, it is necessary for the artist to be totally at ease with photographer, camera and the long lens. Once the artist trusts my commitment to showing what drives them creatively, compelling images come to life. This is the story of such an assignment.
Pulling up to address on the tree-lined street, the sage colored Craftsman bungalow in Ontario where Leslie Codina lives and crafts ceramic sculpture, there is a an instant impression of casual friendliness. Whimsically shaped ceramic figures spell out her name above the recessed freestanding garage. Each letter is painted in colors which are only found in the psyche of an artist fully in touch with her inner-child
Inside this first workspace (Leslie has three freestanding structures dedicated to limited production she has nicknamed "the compound"), near where she rolls blocks of clay into slabs to be cut and shaped- is the quote which inspires her work. It is by the German writer Johann Wolfgang von Goethe, who published in 1810, The Theory of Colours, "Whatever you can do, or dream you can, begin it. Boldness has genius, power, and magic in it. " Leslie's work is inspired by nature, nurtured by her imagination. At the peak of many of her totem-like structures are carefully placed iconic Codina toppers. These highly stylized forms mimic the shape of a fern frond just as it begins to unfold- then decorated with stylistic joy.
Largely self-taught, ceramicist sculptor Leslie Codina has won many awards on the high-end California art show circuit. This month, her series, dedicated to the four seasons, will be installed at the Los Angeles County Arboretum in Arcadia, California.
Gene Sasse © 2011 | gene@genesasse.com | 909-941-3993

redpajama_set_name: RedPajamaCommonCrawl


One thing you can count on with Texas is that they'll do a great job with fireworks. Last night after the Red Sox beat up on the Astros, we stuck around after the game for the fireworks show. It's pretty freaky seeing a ballpark turn into a convertible as the roof retracts! My iPhone camera couldn't do justice in snapping a few photos of the fireworks over Minute Maid Park.
I've tried taking pictures of fireworks, and I always just miss the moment!


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Such a smart accessory for your home! Our tartan doorstop is available from stock in 2 tartans or made to order in the tartan of your choice, with over 500 tartans to choose from. The base of the tartan doorstop is made from a soft imitation suede giving it extra grip on smooth floors. Zip closure on the base so you can fill it with beans or lentils or something nicely scented!
We use a 16oz heavyweight pure wool fabric to make the tartan doorstop so the quality of finish is unbeatable.


With the announcement that there were to be new engine casings made for Lambrettas it seemed we are entering a second 'golden age' for Lambretta ownership (if you can afford to get you 'foot on the ladder' – or should that be floorboard?). With a new official Lambretta – The Vendetta – in the offing, and the majority of parts for classic GP / S3 Lambrettas are either being remade (often as improvements on the original equipment – tubeless rims for example), or available as 'New Old Stock'. The likes of eBay, and the number of knowledgeable dealers (see my Lambretta specialists page for a list) even makes hunting down parts for rarer models less onerous.
But theres always been a missing link. You need an original frame to bolt everything on to. Well, maybe not anymore. Vittorio Tessera of Casa Lambretta is looking to manufacture Lambretta frames and forks again in Italy.
The ramifications of this are far from obvious, but luckily for me, somebody far more knowledgeable (Sticky) has thought it all through. So if you want to know whether it would actually be possible to build an old scooter on a new frame, or whether new frames might increase the scooter theft problem of scumbags 'ringing' scoots… head over to ScooterLab for the full gen.
This entry was posted in GP/DL, News, Series 3 and tagged Casa Lambretta, forks, frame, NOS, ScooterLab, Sticky, Vittorio Tessera by crocodilejock. Bookmark the permalink.


April 17, 2014 Item 5.a.1.
Replacement Report - Item # 9.a.3.
May 2, 2014 - Special Item 4.a.1.a.
June 13, 2014 Item 4.a.
July 18, 2014 Item 4.a.
August 13, 2014 Item 4.a.
September 12, 2014 Item 4.c.
December 12, 2014 Item 7.c.1.
Item 6.c.9.a. Item 6.c.9.b. Item 7.b.2.
June 17, 2014 Item 6.a.1.
July 22, 2014 Replaced Item 6.c.4.


text:
Title: Animism
Subject: Shamanism, Modern paganism, Anthropology of religion, Polytheism, Witchcraft
Collection: Animism, Anthropology of Religion, Polytheism, Spiritualism
Bora (Australian)
Divine language
Evolutionary origin of religions
Great Spirit
Liminality
Revitalization movement
Sacred–profane dichotomy
Theories about religions
Totemism
Veneration of the dead
Coral Gardens and Their Magic
Neo-Paganism
Dukun
Kebatinan
Slametan
Cargo cult
Ghost dance
Handsome Lake
The Elementary Forms
of the Religious Life
Purity and Danger
Myth and ritual
Archaeology of religion and ritual
Poles in mythology
Major theorists
Akbar S. Ahmed
Talal Asad
Arnold van Gennep
E. E. Evans-Pritchard
Clifford Geertz
Robin Horton
Robert Marett
Roy Rappaport
Saba Mahmood
Marshall Sahlins
Melford Spiro
Stanley Tambiah
Victor Turner
Edward Burnett Tylor
Daniel Martin Varisco
Anthony F. C. Wallace
Anthropological Perspectives on Religion
The Hibbert Journal
The Journal of Religion
Congregationalists
Russian Orthodox
Hindu denominations
Quranists
Yazdânism
Animism (from Latin anima, "breath, spirit, life")[1][2] is the worldview that non-human entities—such as animals, plants, and inanimate objects—possess a spiritual essence.[3][4][5]
Animism is used in the
Use dmy dates from June 2013
Witchcraft and magic
African witchcraft
Witch smeller
Asian witchcraft
Kulam
Onmyōdō
Australasian witchcraft
Makutu
European witchcraft
Benandanti
Cunning folk
Seiðr
Völva
Witch-cult hypothesis
North American witchcraft
21 Divisiones
Granny woman
Hoodoo
Pow-wow
South American witchcraft
Contemporary witchcraft
Feri Tradition
Kitchen witchcraft
Entheogen
Familiar spirit
Flying ointment
Satanic ritual abuse
Sigils
Witch's ladder
Cloak of invisibility
Magic ring
Magic sword
Agamede
Aradia
Drude
Elbow witch
Huld
Kalku
Muma Pădurii
Obayifo
Sorginak
Spearfinger
Three Witches
Witch of Endor
Major historic treatises
Formicarius
Malleus Maleficarum
Summis desiderantes affectibus
The Discoverie of Witchcraft
The Discovery of Witches
Concepts in religion
Euthyphro dilemma
Religious belief
Theological veto
Conceptions of God
Aristotelian view
Demiurge
Divine simplicity
Maltheism
Pandeism
Personal god
Process theology
Unmoved mover
God in
Abrahamic religions
Existence of God
Christological
Fine-tuning of the Universe
Ontological
Pascal's Wager
Proper basis
Teleological
Watchmaker analogy
747 Gambit
Atheist's Wager
Inconsistent revelations
Nonbelief
Noncognitivism
Omnipotence
Russell's teapot
Acosmism
Dharmism
Divine command theory
Exclusivism
Atheistic
Feminist theology
Thealogy
Womanist theology
Inclusivism
Perennialism
Religious skepticism
Taoic
Religious language
Eschatological verification
Verificationism
Augustinian theodicy
Best of all possible worlds
Inconsistent triad
Irenaean theodicy
Natural evil
of religion
(by date active)
Augustine of Hippo
Boethius
Anselm of Canterbury
Thomas Aquinas
Pico della Mirandola
Desiderius Erasmus
Enlighten-
Nicolas Malebranche
Gottfried W Leibniz
William Wollaston
Thomas Chubb
Baron d'Holbach
Johann G Herder
Friedrich Schleiermacher
Karl C F Krause
Georg W F Hegel
Albrecht Ritschl
W K Clifford
Harald Høffding
Vladimir Solovyov
Ernst Troeltsch
Rudolf Otto
Lev Shestov
Sergei Bulgakov
Pavel Florensky
Joseph Maréchal
postwar
René Guénon
Paul Tillich
Emil Brunner
Rudolf Bultmann
Reinhold Niebuhr
Charles Hartshorne
J L Mackie
Martin Lings
Peter Geach
George I Mavrodes
William Alston
Antony Flew
William L Rowe
Dewi Z Phillips
Alvin Plantinga
Anthony Kenny
Nicholas Wolterstorff
Richard Swinburne
Robert Merrihew Adams
Peter van Inwagen
Loyal Rue
Jean-Luc Marion
Ali Akbar Rashad
Alexander Pruss
Criticism of religion
Ethics in religion
Relationship between religion and science
Political science of religion
Faith and rationality
Edo Neo-Confucianism
Ilm al-Kalam
Neo-Scholasticism
Ideal / Material
Animism, Rinri, Modernization; the Base of Japanese Robotics
Urban Legends Reference Pages: Weight of the Soul[1]
Animist Network
Hallowell, A. Irving. "Ojibwa ontology, behavior, and world view" in Stanley Diamond (ed.) 1960. Culture in History (New York: Columbia University Press). Reprinted in Graham Harvey (ed.) 2002. Readings in Indigenous Religions (London and New York: Continuum) pp. 17–49.
Harvey, Graham. 2005. Animism: Respecting the Living World (London: Hurst and co.; New York: Columbia University Press; Adelaide: Wakefield Press).
Ingold, Tim: 'Rethinking the animate, re-animating thought'. Ethnos, 71(1) / 2006: pp. 9–20.
Wundt, W. (1906). Mythus und Religion, Teil II. Leipzig 1906 (Völkerpsychologie, volume II).
Quinn, Daniel. The Story of B
Käser, Lothar: Animismus. Eine Einführung in die begrifflichen Grundlagen des Welt- und Menschenbildes traditionaler (ethnischer) Gesellschaften für Entwicklungshelfer und kirchliche Mitarbeiter in Übersee. Liebenzeller Mission, Bad Liebenzell 2004, ISBN 3-921113-61-X.
mit dem verkürzten Untertitel Einführung in seine begrifflichen Grundlagen auch bei: Erlanger Verlag für Mission und Okumene, Neuendettelsau 2004, ISBN 3-87214-609-2.
Badenberg, Robert: "How about 'Animism'? An Inquiry beyond Label and Legacy". In: Mission als Kommunikation. Festschrift für Ursula Wiesemann zu ihrem 75. Geburtstag, edited by Klaus W. Müller. VTR, Nürnberg 2007; ISBN 978-3-937965-75-8 and VKW, Bonn 2007; ISBN 978-3-938116-33-3.
Adler, Margot. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America. Penguin, 2006.
"Animism". The Columbia Encyclopedia. 6th ed. 2001–07. . Bartleby.com Inc. (10 July 2008)Bartleby.com.
Armstrong, Karen. A History of God: The 4,000-Year Quest of Judaism, Christianity and Islam. Ballantine Books, 1994.
Bird-David, Nurit. 1991. "Animism Revisited: Personhood, environment, and relational epistemology", Current Anthropology 40, pp. 67–91. Reprinted in Graham Harvey (ed.) 2002. Readings in Indigenous Religions (London and New York: Continuum) pp. 72–105.
Dean, Bartholomew 2009 Urarina Society, Cosmology, and History in Peruvian Amazonia, Gainesville: University Press of Florida ISBN 978-0-8130-3378-5. (Online)
Fernandez-Armesto, Felipe. Ideas that Changed the World. Dorling Kindersley, 2003.
'Lamphun's Little-Known Animal Shrines' (Animist traditions in Thailand) in: Forbes, Andrew, and Henley, David, Ancient Chiang Mai Volume 1. Chiang Mai, Cognoscenti Books, 2012.
^ a b c EB (1878).
^ Segal, p. 14.
^ Ingold, Tim. (2000). "Totemism, Animism and the Depiction of Animals" in The Perception of the Environment: Essays on Livelihood, Dwelling and Skill. London: Routledge, pp. 112–113.
^ Harvey (2006), p. 6.
^ Clarke, Peter B., and Peter Beyer, eds. (2009). The World's Religions: Continuities and Transformations. London: Routledge, p. 15.
^ Fernandez-Armesto, p. 138.
^ Oxford Dictionary Online.
^ Mircea Eliade, Shamanism, Archaic Techniques of Ecstasy, Bollingen Series LXXVI, Princeton University Press 1972, pp. 3–7.
^ Paul A. Harrison Elements of Pantheism 2004, p. 11
^ Carl McColman When Someone You Love Is Wiccan: A Guide to Witchcraft and Paganism for Concerned Friends, Nervous parents and Curious Co-Workers 2002, p. 97
^ Wouter J. Hanegraaff New Age religion and Western culture 1998, p. 199
^ Murphy Pizza, James R. Lewis Handbook of Contemporary Paganism, 2008, pp. 408–409
^ Nick Herbert Holistic Physics – or – An Introduction to Quantum Tantra 2002, retrieved on 2014-05-01 from http://www.southerncrossreview.org/16/herbert.essay.htm
^ Werner J. Krieglstein Compassion: A New Philosophy of the Other 2002, p. 118
Anecdotal cognitivism
Ecotheology
Hylozoism
Panpsychism
Religion and environmentalism
Sacred trees
Wildlife totemization
Herbert's quantum Animism differs from traditional Animism in that it avoids assuming a dualistic model of mind and matter. Traditional dualism assumes that some kind of spirit inhabits a body and makes it move, a ghost in the machine. Herbert's quantum Animism presents the idea that every natural system has an inner life, a conscious center, from which it directs and observes its action.[40]
Werner Krieglstein wrote regarding his quantum Animism:
The quantum consciousness assumption, which amounts to a kind of "quantum animism" likewise asserts that consciousness is an integral part of the physical world, not an emergent property of special biological or computational systems. Since everything in the world is on some level a quantum system, this assumption requires that everything be conscious on that level. If the world is truly quantum animated, then there is an immense amount of invisible inner experience going on all around us that is presently inaccessible to humans, because our own inner lives are imprisoned inside a small quantum system, isolated deep in the meat of an animal brain.[39]
The physicist Nick Herbert has argued for "quantum animism" in which mind permeates the world at every level.
In the early 20th century, William McDougall defended a form of Animism in his book Body and Mind: A History and Defence of Animism (1911).
Science and animism
Animism in the broadest sense, i.e., thinking of objects as animate, and treating them as if they were animate, is near-universal. Jean Piaget applied the term in reference to an implicit understanding of the world in a child's mind which assumes that all events are the product of intention or consciousness. Piaget explains this with a cognitive inability to distinguish the external world from one's internal world.
Psychology and animism
Other usages
Traditional African and Afro-American religions are animistic.
Shinto, the traditional religion of Japan, is highly animistic. In Shinto, spirits of nature, or kami, are believed to exist everywhere, from the major (such as the goddess of the sun), which can be considered polytheistic, to the minor, which are more likely to be seen as a form of Animism.
Some Hindu groups are considered animist. The coastal Karnataka has a different tradition of praying to spirits (see also Folk Hinduism). Likewise a popular Hindu ritual form of worship of North Malabar in Kerala, India is the Tabuh Rah blood offering to Theyyam gods, despite being forbidden in the Vedic philosophy of sattvic Hinduism, Jainism and Buddhism, Theyyam deities are propitiated through the cock sacrifice where the religious cockfight is a religious exercise of offering blood to the Theyyam gods.
Many traditional beliefs in the Philippines still practised to an extent today are animist and spiritist in origin in that there are rituals aimed at pacifying malevolent spirits or are apotropaic in nature.
People in Malaysia, Indonesia, Singapore and Brunei to a certain degree, still practices animism although the majority of them are Muslims. Animistic beliefs were adapted into Islamic practices as people were not keen in abandoning the culture they have been practising for thousands of years. This includes the belief in ghosts, black magic, and tree/forest spirits e.g. Orang Bunian.
Mun, (also called Munism or Bongthingism) is the traditional polytheistic, animist, shamanistic, and syncretic religion of the Lepcha people.[34][35][36]
Many traditional Native American religions are fundamentally animistic. See, for example, the Lakota Sioux prayer Mitakuye Oyasin. The Haudenausaunee Thanksgiving Address, which can take an hour to recite, directs thanks towards every being - plant, animal and other.
The New Age movement commonly demonstrates animistic traits in asserting the existence of nature spirits.[37]
Some Neopagan groups, including Eco-Pagans, describe themselves as animists, meaning that they respect the diverse community of living beings and spirits with whom humans share the world/cosmos.[38]
Animism is not the same as pantheism, although the two are sometimes confused. Some religions are both pantheistic and animistic. One of the main differences is that while animists believe everything to be spiritual in nature, they do not necessarily see the spiritual nature of everything in existence as being united (monism), the way pantheists do. As a result, animism puts more emphasis on the uniqueness of each individual soul. In pantheism, everything shares the same spiritual essence, rather than having distinct spirits and/or souls.[32][33] Additionally, Pantheism posits a source of this "monism". This source may or may not have agency. In contrast, in Animism, the soul or essence or spirit of objects and living things are novel and separate from the whole, while still seen as irrevocably intertwined with one another in a community.
Distinction from pantheism
A shaman is a person regarded as having access to, and influence in, the world of benevolent and malevolent spirits, who typically enters into a trance state during a ritual, and practices divination and healing.[30] Shamanism encompasses the premise that shamans are intermediaries or messengers between the human world and the spirit worlds. Shamans are said to treat ailments/illness by mending the soul. Alleviating traumas affecting the soul/spirit restores the physical body of the individual to balance and wholeness. The shaman also enters supernatural realms or dimensions to obtain solutions to problems afflicting the community. Shamans may visit other worlds/dimensions to bring guidance to misguided souls and to ameliorate illnesses of the human soul caused by foreign elements. The shaman operates primarily within the spiritual world, which in turn affects the human world. The restoration of balance results in the elimination of the ailment.[31]
Many animistic cultures observe some form of ancestor reverence. Whether they see the ancestors as living in an other world, or embodied in the natural features of this world, animists often believe that offerings and prayers to and for the dead are an important facet of maintaining harmony with the world of the spirits.
Ancestor reverence
Totemism (or fetishism) includes one or more of several features, such as the mystic association of animal and plant species, natural phenomena, or created objects with unilineally related groups (lineages, clans, tribes, moieties, phratries) or with local groups and families; the hereditary transmission of the totems (patrilineal or matrilineal); group and personal names that are based either directly or indirectly on the totem; the use of totemistic emblems and symbols; taboos and prohibitions that may apply to the species itself or can be limited to parts of animals and plants (partial taboos instead of partial totems); and a connection with a large number of animals and natural objects (multiplex totems) within which a distinction can be made between principal totems and subsidiary ones (linked totems).
In many animistic world views, the human being is often regarded as on a roughly equal footing with other animals, plants, and natural forces.[29] Therefore, it is morally imperative to treat these agents with respect. In this world view, humans are considered a part of nature, rather than superior to, or separate from it.
Fetishism/totemism
Tylor argued that Animism consisted of two unformulated propositions; all parts of nature had a soul, and these souls are capable of moving without requiring a physical form. This gives rise to fetishism, the worship of visible objects as powerful, spiritual beings. The second proposition was that souls are independent of their physical forms. It gives rise to 'spiritism', the worship of the souls of the dead and the unseen spirits of the heavens. Others such as Nurit Bird-David, associate Animism with various aspects of shamanism.
There is ongoing disagreement (and no general consensus) as to whether animism is merely a singular, broadly encompassing religious belief[22][23] or a worldview in and of itself, comprising many diverse mythologies found worldwide in many diverse cultures.[24][25] This also raises a controversy regarding the ethical claims animism may or may not make: whether animism ignores questions of ethics altogether[26] or, by endowing various non-human elements of nature with spirituality or personhood,[27] in fact promotes a complex ecological ethics.[28] In modern usage, the term is sometimes used improperly as a catch-all classification of "other world religions" alongside major organized religions.
A tableau presenting figures of various cultures filling in mediator-like roles, often being termed as "shaman" in the literature.
Graham Harvey, in his 2013 Handbook of Contemporary Animism, identifies the animist perspective in line with Martin Buber's "I-thou" as opposed to "I-it". In such, Harvey says, the Animist takes an I-thou approach to relating to his world, where objects and animals are treated as a "thou" rather than as an "it".[21]
Tim Ingold, like Bird-David, argues that animists do not see themselves as separate from their environment: "Hunter-gatherers do not, as a rule, approach their environment as an external world of nature that has to be 'grasped' intellectually ... indeed the separation of mind and nature has no place in their thought and practice."[18] Willerslev extends the argument by noting that animists reject this Cartesian dualism, and that the animist self identifies with the world, "feeling at once within and apart from it so that the two glide ceaselessly in and out of each other in a sealed circuit."[19] The animist hunter is thus aware of himself as a human hunter, but, through mimicry is able to assume the viewpoint, senses, and sensibilities of his prey, to be one with it.[20] Shamanism, in this view, is an everyday attempt to influence spirits of ancestors and animals by mirroring their behaviours as the hunter does his prey.
Nurit Bird-David argues that "Positivistic ideas about the meaning of 'nature', 'life' and 'personhood' misdirected these previous attempts to understand the local concepts. Classical theoreticians (it is argued) attributed their own modernist ideas of self to 'primitive peoples' while asserting that the 'primitive peoples' read their idea of self into others!"[15] She argues that animism is a "relational epistemology", and not a Tylorian failure of primitive reasoning. That is, self-identity among animists is based on their relationships with others, rather than some distinctive feature of the self. Instead of focusing on the essentialized, modernist self (the "individual"), persons are viewed as bundles of social relationships ("dividuals"), some of which are with "superpersons" (i.e. non-humans).
After a lengthy period of disinterest, post-modern anthropologists are increasingly engaging with the concept of animism. Modernism is characterized by a Cartesian subject-object dualism that divides the subjective from the objective, and culture from nature; in this view, Animism is the inverse of scientism, and hence inherently invalid. Drawing on the work of Bruno Latour, these anthropologists question these modernist assumptions, and theorize that all societies continue to "animate" the world around them, and not just as a Tylorian survival of primitive thought. Rather, the instrumental reason characteristic of modernity is limited to our "professional subcultures," which allows us to treat the world as a detached mechanical object in a delimited sphere of activity. We, like animists, also continue to create personal relationships with elements of the so-called objective world, whether pets, cars or teddy-bears, who we recognize as subjects. As such, these entities are "approached as communicative subjects rather than the inert objects perceived by modernists."[17] These approaches are careful to avoid the modernist assumptions that the environment consists dichotomously of a physical world distinct from humans, and from modernist conceptions of the person as composed dualistically as body and soul.[15]
Animism as a relational ontology
According to the anthropologist Tim Ingold, animism shares similarities to totemism but differs in its focus on individual spirit beings which help to perpetuate life, whereas totemism more typically holds that there is a primary source, such as the land itself or the ancestors, who provide the basis to life. Certain indigenous religious groups such as the Australian Aboriginals are more typically totemic, whereas others like the Inuit are more typically animistic in their worldview.[16]
In 1869 (three years after Tylor proposed his definition of animism), the Edinburgh lawyer John Ferguson McLellan argued that the animistic thinking evident in fetishism gave rise to a religion he named Totemism. Primitive people believed, he argued, that they were descended of the same species as their totemic animal.[13] Subsequent debate by the armchair anthropologists (including J. J. Bachofen, Émile Durkheim and Sigmund Freud) remained focused on totemism rather than animism, with few directly challenging Tylor's definition. Indeed, anthropologists "have commonly avoided the issue of Animism and even the term itself rather than revisit this prevalent notion in light of their new and rich ethnographies."[15]
Tylor's definition of animism was a part of a growing international debate on the nature of 'primitive society' by lawyers, theologians and philologists. The debate defined the field of research of a new science, anthropology. By the end of the nineteenth century an orthodoxy on 'primitive society' had emerged although few anthropologists today would accept their definition; the 'nineteenth century armchair anthropologists' argued 'primitive society' (an evolutionary category) was ordered by kinship and was divided into exogamous descent groups related by a series of marriage exchanges. Their religion was animism, the belief that natural species and objects had souls. With the development of private property, these descent groups were displaced by the emergence of the territorial state. These rituals and beliefs eventually evolved over time into the vast array of "developed" religions. According to Tylor, the more scientifically advanced a society became, the less members of that society believed in animism; however, any remnant ideologies of souls or spirits, to Tylor, represented "survivals" of the original animism of early humanity.[14]
Social evolutionist conceptions
As a self-proclaimed "confirmed scientific rationalist", Tylor believed that animistic beliefs were "childish" and typical of "cognitive underdevelopment", and that it was therefore common in "primitive" peoples such as those living in hunter gatherer societies. In fact, Tylor based his theory of animism on his experience of modern seances thereby constructing a model of 'primitive thought' (of which he had no first hand experience) from his first-hand knowledge of spiritualism. Stringer notes that his reading of Primitive Culture led him to believe that Tylor was far more sympathetic in regard to "primitive" populations than many of his contemporaries and that Tylor expressed no belief that there was any difference between the intellectual capabilities of "savage" people and westerners.[3] To Tylor, the fundamental distinction between western and "primitive" cultures was education. Education was a social-cultural evolutionary process that produced differing levels of sophistication ("progress") in different places.
The term was repurposed by the anthropologist Sir Edward Tylor in his 1871 book Primitive Culture,[1] in which he defined it as "the general doctrine of souls and other spiritual beings in general." According to Tylor, animism often includes "an idea of pervading life and will in nature";[12] i.e., a belief that natural objects other than humans have souls. This formulation was little different from that proposed by Auguste Comte as "fetishism",[13] although the terms now have distinct uses.
The term "animism" appears to have been first developed (originally c. 1720 as animismus) by the biological theory that souls formed the vital principle and that the normal phenomena of life and the abnormal phenomena of disease could be traced to spiritual causes.[1] The earliest known usage in English appeared in 1819.[11]
Sir Edward Tylor was responsible for forming the definition of Animism currently accepted in anthropology.
Tylor's definition
Theories of animism
Theories of animism 1
Tylor's definition 1.1
Social evolutionist conceptions 1.2
Animism as a relational ontology 1.3
Characteristics 2.1
Fetishism/totemism 2.1.1
Ancestor reverence 2.1.2
Shamanism 2.1.3
Distinction from pantheism 2.2
Examples 2.3
Other usages 3
Psychology and animism 3.1
Science and animism 3.2
Bibliography 5.1
Animism encompasses the belief that there is no separation between the spiritual and physical (or material) world, and souls or spirits exist, not only in humans, but also in some other animals, plants, rocks, geographic features such as mountains or rivers, or other entities of the natural environment, including thunder, wind, and shadows. Animism thus rejects Cartesian dualism. Animism may further attribute souls to abstract concepts such as words, true names, or metaphors in mythology. Some members of the non-tribal world also consider themselves animists (such as author Daniel Quinn, sculptor Lawson Oyekan, and many Neopagans).[10]
Largely due to such ethnolinguistic and cultural discrepancies, opinion has differed on whether animism refers to a broad religious belief or to a full-fledged religion in its own right. The currently accepted definition of animism was only developed in the late 19th century by Sir Edward Tylor, who created it as "one of anthropology's earliest concepts, if not the first".[9]
. anthropological construct the term is an [8] Although each culture has its own different mythologies and rituals, "animism" is said to describe the most common, foundational thread of indigenous peoples' "spiritual" or "supernatural" perspectives. The Animistic perspective is so fundamental, mundane, everyday and taken-for-granted that most animistic indigenous people do not even have a word in their languages that corresponds to "animism" (or even "religion");[7]


The ENFORCER wrench, model HIW716ENF, is the lightest and strongest 7/16" hydraulic impact wrench on the market. This powerful wrench simplifies and expedites hole drilling or hardware tightening and loosening with its unsurpassed 515 ft-lbs of output torque. The superior strength machined aluminum provides users with the lightest wrench in its class and provides contractors with an impact wrench that delivers over 500 ft-lbs of torque, yet weighs less than 6 lbs.
The HIW716ENF comes with a 7/16" Tri-ball quick chuck with a wide flange that provides a secure hold on all standard 7/16" hex drive bits and accessories. This tool's industry-exclusive, adjustable torque selector spool allows users to choose between a low setting and a high setting of torque. The tool also features the ability to "feather" up gradually to a desired torque level. A dual-acting spool gives users the choice of using the HIW716ENF on Open or Closed center operating circuits.


text:
Meteor.publish('myTeams', function () {
  if (this.userId) {
    //TODO: currently everyone is allowed in any team.. we probably dont want that
    return Teams.find();
  }
  this.ready();
});

redpajama_set_name: RedPajamaGithub


Purchase the 3 wise monkeys deco. Statuettes in bronze craft.
> Ethnic decoration>Statues and Sculptures>Animal statues>The monkeys of the wisdom. 3 Statues deco bronze.
The monkeys of the wisdom. Lot of 3 bronze statuettes.
Dimensions : 4 x 4 x 4cm approximately (each monkey). Weight = 280g (about 3). Material : solid bronze.
This symbol of asian origin is made up of 3 monkeys each of which covers a different part of the face. The first eye, the second mouth and the third its ears. They form a kind of a maxim pictorial : "see nothing, hear nothing, say nothing". He who would follow this maxim, it does not happen that of the property.
The 3 monkeys are sold as a set.
Coconut Papaya : a large choice of object decoration from the craft. These statuettes were made by hand by an artisan chocolatier indonesian with whom we work fairly.
Ils sont minions. La symbolique est à retenir (surtout de nos jours).
Statue Dragon Asia bronze. Deco chinese asian.


text:
Giuseppe Calabi
CBM & Partners – Studio Legale
Giuseppe Calabi is senior partner at CBM & Partners.
After graduating in Law at the University of Milan, he earned a Master of Laws at Harvard University.
He has successfully developed an Art Law practice, in which his firm is widely recognized as a leader both nation-wide and internationally. He is currently a member of a Government-appointed working group in charge of drafting a reform of artwork export license regime in Italy.
He regularly assists Italian and international art market operators among which artists, auction houses, dealers, art galleries, artists estates, cultural foundations and associations, private collectors.
He is the Co-Chair of the Art, Cultural Institutions and Heritage Law Committee of the International Bar Association (IBA). He is also a member of the Harvard Law School Leadership Council of Europe, of the Copyright Commission of the Italian Publishers Association and a non-executive board member and Italian representative of the European Association of Cultural Property Lawyers.
He frequently publishes Articles and gives lectures in Italy and abroad on Art Law.
He speaks fluent English and French.


text:
/**
 * @ngdoc interface
 * @name guh.devices.controller:DevicesDetailCtrl
 *
 * @description
 * Load and show details of certain device.
 *
 */

(function(){
  'use strict';

  angular
    .module('guh.moods')
    .controller('NewMoodCtrl', NewMoodCtrl);

  NewMoodCtrl.$inject = ['$log', '$rootScope', 'DSDevice', 'libs'];

  function NewMoodCtrl($log, $rootScope, DSDevice, libs) {

    // View data
    var vm = this;
    vm.rule = {};
    vm.actionDevices = [];
    vm.selectedActionDevice = {};
    vm.selectedActionType = {};

    // View methods
    vm.selectEnterAction = selectEnterAction;
    vm.selectExitAction = selectExitAction;
    vm.addEnterActionParams = addEnterActionParams;
    vm.addExitActionParams = addExitActionParams;

    function _init() {
      // Prepare rule object
      vm.rule = {
        actions: [],
        enabled: false,
        name: ''
      };

      // Set devices with actions
      _setActionDevices();
    }

    function _setActionDevices() {
      // TODO: Replace this with initialData from app-routes.js (new dialog/modal service needed)
      var devices = DSDevice.getAll();
      vm.actionDevices = devices.filter(_hasActions);
    }

    function _hasActions(device) {
      return angular.isDefined(device.deviceClass) && device.deviceClass.actionTypes.length > 0 && device.name.indexOf('mood-toggle') === -1;
    }

    function _getRuleActionData(device, actionType, ruleActionParams) {
      var ruleAction = {};

      if(angular.isDefined(device) && angular.isDefined(actionType)) {
        ruleAction.actionTypeId = actionType.id;
        ruleAction.deviceId = device.id;

        if(actionType.paramTypes.length > 0 && angular.isDefined(ruleActionParams)) {
          ruleAction.ruleActionParams = angular.copy(ruleActionParams);
        }
      }

      return ruleAction;
    }

    function _isSelected(enterExitAction, actionType) {
      var ruleActions = enterExitAction === 'enter' ? vm.rule.actions : vm.rule.exitActions;
      var isSelected = false;

      isSelected = libs._.some(ruleActions, 'actionTypeId', actionType.id);

      return isSelected;
    }

    function _removeRuleAction(enterExitAction, actionType) {
      var ruleActions = enterExitAction === 'enter' ? vm.rule.actions : vm.rule.exitActions;

      var removedRuleAction = libs._.remove(ruleActions, function(ruleAction) {
        return ruleAction.actionTypeId === actionType.id;
      });

      return removedRuleAction;
    }

    function selectEnterAction(device, actionType) {
      if(actionType.selected) {
        // Remove ruleAction
        _removeRuleAction('enter', actionType);
        actionType.selected = _isSelected('enter', actionType);
        $log.log('vm.rule', vm.rule);
      } else {
        // Add ruleAction
        var ruleAction = _getRuleActionData(device, actionType);

        vm.rule.actions.push(ruleAction);

        if(actionType.paramTypes.length > 0) {
          vm.selectedActionDevice = device;
          vm.selectedActionType = actionType;
          $rootScope.$broadcast('wizard.next', 'newMood');
        }

        // Add "selected" class
        actionType.selected = _isSelected('enter', actionType);
      }
    }

    function selectExitAction(device, actionType) {
      var ruleAction = _getRuleActionData(device, actionType);

      if(actionType.paramTypes.length === 0) {
        vm.rule.exitActions.push(ruleAction);
        actionType.selected = _isSelected('enter', actionType);
      } else {
        vm.selectedActionDevice = device;
        vm.selectedActionType = actionType;
        $rootScope.$broadcast('wizard.next', 'newMood');
      }
    }

    function addEnterActionParams(params) {
      var ruleAction = _getRuleActionData(vm.selectedActionDevice, vm.selectedActionType, params);
      vm.rule.actions[vm.rule.actions.length - 1] = ruleAction;
      $rootScope.$broadcast('wizard.prev', 'newMood');
    }

    function addExitActionParams(params) {
      var ruleAction = _getRuleActionData(vm.selectedActionDevice, vm.selectedActionType, params);
      vm.rule.exitActions[vm.rule.exitActions.length - 1] = ruleAction;
      $rootScope.$broadcast('wizard.prev', 'newMood');
    }

    _init();

  }

}());


text:
iPhone/iPad game of the day: Solipskier
By Andrew_Webster
It's a rainbow-hued, draw your own, feel-good ski-a-thon
Game: Solipskier
Price: $2.99/ £1.79
Get it now on the iTunes store:US (opens in new tab)/UK (opens in new tab)
There are plenty of games that have you drawing your own path and plenty of games that task you with running as far as possible before crashing. But Solipskier might just be the first that combines the two. And it does it with a solid dose of unique style, complete with a monochromatic color scheme, rainbow capes, and a rocking soundtrack.
As you can possibly guess from the name, Solipskier is about, well, skiing. It stars a tiny little stick figure dude wearing a pair of headphones who's just itching to hit the slopes. Your job is to create the mountain he'll be skiing on. Move your finger to the top of the screen and it will create a ramp, take it off the screen and there will be a gap for him to jump over. Going down will speed him up and going up will slow him down.
It's a pretty simple concept, but the developers have spiced it up with a few extras. At all times there are arrows at the edge of the screen indicating what's coming up next and how far away it is. Sometimes it's a gate that will increase your score if you reach it, other times it's a tunnel that will vastly boost your speed. There are also obstacles to avoid and forced jumps you'll need to make it over.
Like all good arcade style games, it's easy to grasp the concept of Solipskier, but hard to master it. When you get up to those blazing speeds it's easy to make a mistake and it only takes one flub to end your run. And since the name of the game is high scores, it's a good thing Solipskier gives you plenty of ways to share yours, both through OpenFeint leaderboards or by bragging on Twitter or Facebook. Also, note that Solipskier is a universal app, so one purchase nets you both versions.
Andrew_Webster


Acquisition of UK's largest operating Solar Plant, at 32MW in Wymeswold, Leics.
Foresight Group, the leading independent infrastructure and private equity investment manager, is pleased to announce that assets under management ("AUM") have grown by more than 50% in 2013 to over £1bn.
Foresight's infrastructure business which includes its solar activities has grown rapidly and now accounts for approximately two thirds of group AUM.
Foresight first established its solar team in 2007, and its depth of experience and expertise in the sector saw it recently successfully list the £150m Foresight Solar Fund Limited (ticker FSFL) on the main market of the London Stock Exchange.
Earlier in the year, Foresight had executed an innovative refinancing of its UK solar assets through the issue of an index-linked Solar Bond, the largest in the UK to date at £60m, which saw an immediate increase in target returns for investors of 15%.
Foresight has opened an office in San Francisco to allow it to apply its European expertise on behalf of investors in the fast developing US solar market and in December announced its first investment in a PV plant in Jamestown CA.
In Italy, ForVEI, the multishareholder vehicle, completed the acquisition of 24MW plant in Calabria from Talesun Solar. ForVEI has doubled its commitment to the European Solar market to €75m to fund future acquisitions.
Foresight's private equity business has expanded into Nottingham where it opened its first regional UK office and successfully launched Foresight Nottingham Fund, a £40m regional growth fund targeting SMEs and start ups in Nottingham and Nottinghamshire.
Foresight's private equity portfolio extends to more than 40 companies and earlier this month it announced the sale of Alaric Systems, the UK-based payments processing and fraud prevention and detection software company, to NCR Corporation, the NYSE listed, US based global leader in consumer transaction technologies, realising more than 5x return on investment.
Foresight's environmental investment business has seen an acceleration in the deployment of investments managed for UK Green Investment Bank (GIB), the London Green Fund, the European Investment Bank, institutional investors and private investors.
In July, Foresight invested £20m from its UK Waste Resources and Energy Investments (UKWREI) fund, corner stoned by GIB, in the £81m 15.8MWe Evermore CHP (Combined Heat and Power) plant, to be built in Derry Londonderry port and expected to be operational in 2015, which, over its lifetime will divert more than 2 million tonnes of wood from landfill, save 3.7 million tonnes of CO2e emissions and produce enough electricity to support the equivalent of 25,000 homes. The Evermore plant will be the largest renewable energy plant in the region increasing renewable electricity generation in Northern Ireland by around 10%.
Foresight Group is a leading independent infrastructure and private equity investment manager which has been managing investment funds on behalf of institutions and retail clients for almost 30 years. Foresight has diversified activities and today manages institutional funds in Infrastructure, Environmental and UK small cap Private Equity.
Foresight has £1 billion assets under management spread across a number of funds, including Listed Vehicles, Limited Partnerships, Enterprise Investment Schemes (EIS) and Venture Capital Trusts (VCTs).


420.5087 State Apartment Incentive Loan Program.—There is hereby created the State Apartment Incentive Loan Program for the purpose of providing first, second, or other subordinated mortgage loans or loan guarantees to sponsors, including for-profit, nonprofit, and public entities, to provide housing affordable to very-low-income persons.
(a) Counties that have a population of 825,000 or more.
(b) Counties that have a population of more than 100,000 but less than 825,000.
(c) Counties that have a population of 100,000 or less.
Any increase in funding required to reach the 10-percent minimum shall be taken from the county category that has the largest portion of the funding. The corporation shall adopt rules that establish an equitable process for distributing any portion of the 10 percent of program funds made available to the county categories specified in this subsection which remains unallocated. Counties that have a population of 100,000 or less shall be given preference under these rules.
(c) The sponsor uses the federal low-income housing tax credit, and the project meets the tenant income eligibility requirements of s. 42 of the Internal Revenue Code of 1986, as amended.
This subsection does not prohibit a tenant from qualifying under the income eligibility criteria of paragraph (a), paragraph (b), or paragraph (c) due to the tenant's participation in a job training program approved by the corporation. Compliance with the provisions of this subsection must be contractually provided for the term of the loan or 12 years, whichever is longer; however, this subsection does not apply to loans made to housing communities for the elderly to provide for lifesafety, building preservation, health, sanitation, or security-related repairs or improvements. Such loans shall be subject to tenant income criteria established by corporation rule.
(e) Elderly persons. Ten percent of the amount made available for the elderly shall provide loans to sponsors of housing for the elderly for the purpose of making building preservation, health, or sanitation repairs or improvements which are required by federal, state, or local regulation or code, or lifesafety or security-related repairs or improvements to such housing. Such a loan may not exceed $750,000 per housing community for the elderly. In order to receive the loan, the sponsor of the housing community must make a commitment to match at least 5 percent of the loan amount to pay the cost of such repair or improvement. The corporation shall establish the rate of interest on the loan, which may not exceed 3 percent, and the term of the loan, which may not exceed 15 years; however, if the lien of the corporation's encumbrance is subordinate to the lien of another mortgagee, then the term may be made coterminous with the longest term of the superior lien. The term of the loan shall be based on a credit analysis of the applicant. The corporation may forgive indebtedness for a share of the loan attributable to the units in a project reserved for extremely-low-income elderly by nonprofit organizations, as defined in s. 420.0004(5), where the project has provided affordable housing to the elderly for 15 years or more. The corporation shall establish, by rule, the procedure and criteria for receiving, evaluating, and competitively ranking all applications for loans under this paragraph. A loan application must include evidence of the first mortgagee's having reviewed and approved the sponsor's intent to apply for a loan. A nonprofit organization or sponsor may not use the proceeds of the loan to pay for administrative costs, routine maintenance, or new construction.
(4) Loans shall be in an amount not to exceed the lesser of 25 percent of the total project cost or the minimum amount required to make the project economically feasible; however, loans exceeding 25 percent of project cost may be made as provided in s. 420.507.
(5) The amount of the mortgage provided under this program combined with any other mortgage in a superior position shall be less than the value of the project without the housing set-aside required by subsection (2). However, the corporation may waive this requirement for projects in rural areas or urban infill areas which have market rate rents that are less than the allowable rents pursuant to applicable state and federal guidelines, and for projects which reserve units for extremely-low-income persons. In no event shall the mortgage provided under this program combined with any other mortgage in a superior position exceed total project cost.
(a) The corporation shall establish two interest rates in accordance with s. 420.507(22)(a)1. and 3.
(b) The corporation shall publish a notice of fund availability in a publication of general circulation throughout the state. Such notice shall be published at least 60 days prior to the application deadline and shall provide notice of the availability of funds established in subsection (3).
1. Tenant income and demographic targeting objectives of the corporation.
2. Targeting objectives of the corporation which will ensure an equitable distribution of loans between rural and urban areas.
3. Sponsor's agreement to reserve the units for persons or families who have incomes below 50 percent of the state or local median income, whichever is higher, for a time period that exceeds the minimum required by federal law or this part.
b. Forty percent of the units in the project for persons or families who have incomes that do not exceed 60 percent of the state or local median income, whichever is higher, without requiring a greater amount of the loans as provided in this section.
5. Provision for tenant counseling.
6. Sponsor's agreement to accept rental assistance certificates or vouchers as payment for rent.
7. Projects requiring the least amount of a state apartment incentive loan compared to overall project cost, except that the share of the loan attributable to units serving extremely-low-income persons must be excluded from this requirement.
8. Local government contributions and local government comprehensive planning and activities that promote affordable housing.
10. Economic viability of the project.
11. Commitment of first mortgage financing.
13. Sponsor's ability to proceed with construction.
14. Projects that directly implement or assist welfare-to-work transitioning.
15. Projects that reserve units for extremely-low-income persons.
16. Projects that include green building principles, storm-resistant construction, or other elements that reduce long-term costs relating to maintenance, utilities, or insurance.
17. Job-creation rate of the developer and general contractor, as provided in s. 420.507(47).
(d) The corporation may reject any and all applications.
(e) The corporation may approve and reject applications for the purpose of achieving geographic targeting.
(f) The review committee established by corporation rule pursuant to this subsection shall make recommendations to the board of directors of the corporation regarding program participation under the State Apartment Incentive Loan Program. The corporation board shall make the final decisions regarding which applicants shall become program participants based on the scores received in the competitive process, further review of applications, and the recommendations of the review committee. The corporation board shall approve or reject applications for loans and shall determine the tentative loan amount available to each applicant selected for participation in the program. The actual loan amount shall be determined pursuant to rule adopted pursuant to s. 420.507(22)(i).
(g) The loan term shall be for a period of not more than 15 years; however, if both a program loan and federal low-income housing tax credits are to be used to assist a project, the corporation may set the loan term for a period commensurate with the investment requirements associated with the tax credit syndication. The term of the loan may also exceed 15 years; however, if the lien of the corporation's encumbrance is subordinate to the lien of another mortgagee, then the term may be made coterminous with the longest term of the superior lien. The corporation may renegotiate and extend the loan in order to extend the availability of housing for the targeted population. The term of a loan may not extend beyond the period for which the sponsor agrees to provide the housing set-aside required by subsection (2).
(h) The loan shall be subject to sale, transfer, or refinancing. The sale, transfer, or refinancing of the loan shall be consistent with fiscal program goals and the preservation or advancement of affordable housing for the state.
(i) The discrimination provisions of s. 420.516 shall apply to all loans.
(j) The corporation may require units dedicated for the elderly.
(k) Rent controls shall be set at the income set-aside levels committed to by the sponsor at the applicable income limitations established by the corporation for federal low-income tax credits.
(l) The proceeds of all loans shall be used for new construction, moderate rehabilitation, or substantial rehabilitation which creates or preserves affordable, safe, and sanitary housing units.
(m) Sponsors shall annually certify the adjusted gross income of all persons or families qualified under subsection (2) at the time of initial occupancy, who are residing in a project funded by this program. All persons or families qualified under subsection (2) may continue to qualify under subsection (2) in a project funded by this program if the adjusted gross income of those persons or families at the time of annual recertification meets the requirements established in s. 142(d)(3)(B) of the Internal Revenue Code of 1986, as amended. If the annual recertification of persons or families qualifying under subsection (2) results in noncompliance with income occupancy requirements, the next available unit must be rented to a person or family qualifying under subsection (2) in order to ensure continuing compliance of the project. The corporation may waive the annual recertification if 100 percent of the units are set aside as affordable.
(n) Upon submission and approval of a marketing plan which demonstrates a good faith effort of a sponsor to rent a unit or units to persons or families reserved under subsection (3) and qualified under subsection (2), the sponsor may rent such unit or units to any person or family qualified under subsection (2) notwithstanding the reservation.
(o) Sponsors may participate in federal mortgage insurance programs and must abide by the requirements of those programs. If a conflict occurs between the requirements of federal mortgage insurance programs and the requirements of this section, the requirements of federal mortgage insurance programs shall take precedence.
(7) There is authorized to be established by the corporation with a qualified public depository meeting the requirements of chapter 280 a separate fund to be named the "State Apartment Incentive Loan Fund," which shall be administered by the corporation according to the provisions of this program. Any amounts held in the State Apartment Incentive Loan Trust Fund for such purpose as of January 1, 1998, must be transferred to the corporation for deposit in the State Apartment Incentive Loan Fund and the State Apartment Incentive Loan Trust Fund must be closed. There shall be deposited into the fund moneys from the State Housing Trust Fund as created by s. 420.0005, or moneys received from any other source, for the purpose of this program and all proceeds derived from the use of such moneys. In addition, all loan repayments, proceeds from the sale of any property, and any other proceeds that would otherwise accrue pursuant to the activities conducted under the provisions of the State Apartment Incentive Loan Program shall be deposited in the fund and shall not revert to the General Revenue Fund. Expenditures from the State Apartment Incentive Loan Fund shall not be required to be included in the corporation's budget request or be subject to appropriation by the Legislature. If a loan commitment for program funds is entered into during the state fiscal year for which the program funds were appropriated, the funds shall continue to be made available for use during the entire construction period, even if it extends beyond the state fiscal year in which the loan commitment was entered.
(8) If a default on a loan occurs, the corporation may foreclose on any mortgage or security interest or commence any legal action to protect the interest of the corporation or the fund and recover the amount of the unpaid principal, accrued interest, and fees on behalf of the fund. The corporation may acquire real and personal property or any interest therein when that acquisition is necessary or appropriate to protect any loan; to sell, transfer, and convey any such property to a buyer without regard to the provisions of chapters 253 and 270; and, if that sale, transfer, or conveyance cannot be effected within a reasonable time, to lease such property for occupancy by eligible persons. All sums recovered from the sale, transfer, conveyance, or lease of such property shall be deposited into the State Apartment Incentive Loan Fund.
(9) The corporation is authorized to accept payment of deferred program interest at an interest rate that is consistent with rates currently authorized under this section, if the deferred interest is paid in not more than five equal annual installments, subject to the qualifications contained in this subsection.
2. Not less than 5 percent of the funds available at that time for the commercial fishing workers and farmworkers tenant group.
(b) Notwithstanding any other provision of this section for the 2016-2017 fiscal year, the corporation shall issue a notice of funds availability of $20 million for loans to construct workforce housing to serve primarily low-income persons, as defined in s. 420.0004, and, in the Florida Keys Area of Critical State Concern, to serve households with incomes not to exceed 140 percent of area median income when strategies are included in the local housing assistance plan to serve these households.
(c) This subsection expires July 1, 2017.
History.—s. 8, ch. 88-376; s. 7, ch. 89-121; s. 40, ch. 89-294; s. 2, ch. 90-192; s. 5, ch. 91-27; s. 5, ch. 91-429; s. 22, ch. 92-317; s. 9, ch. 93-181; s. 1, ch. 95-383; s. 13, ch. 97-167; s. 7, ch. 98-56; s. 22, ch. 99-378; s. 5, ch. 2001-98; s. 4, ch. 2002-160; s. 1, ch. 2005-54; s. 1, ch. 2005-102; ss. 46, 53, ch. 2006-26; s. 18, ch. 2006-69; s. 14, ch. 2007-198; s. 12, ch. 2009-20; s. 23, ch. 2009-96; s. 9, ch. 2011-15; s. 12, ch. 2011-189; s. 5, ch. 2012-127; s. 78, ch. 2013-15; s. 5, ch. 2013-83; s. 106, ch. 2014-17; s. 11, ch. 2014-18; s. 68, ch. 2015-222; s. 104, ch. 2016-62; s. 3, ch. 2016-210.


text:
Download for Windows Phone
Coronavirus Kills Two Senior Military Officers In Egypt
Workers disinfect a gallery at the Egyptian Museum in Cairo's landmark Tahrir Square amid the coronavirus COVID-19 pandemic, on March 23, 2020. Khaled DESOUKI / AFP.
A second senior military officer in Egypt has died of the new coronavirus, state television reported Monday, as the officially declared death toll stood at 14 from 327 cases recorded nationwide.
Major General Shafee Dawood, head of major infrastructure projects at the military engineering authority, became the latest high-ranking figure in Egypt to die from COVID-19 in hospital.
His death comes after Major General Khaled Shaltout, the army's chief of water management, died from the virus late Sunday.
State television said that Shaltout contracted the disease after having taken part in "sterilisation" procedures to stave off the virus.
Other high-ranking military officials have also been confirmed to have tested positive for the disease, security sources told AFP.
The army released a video last week showing tanks spraying disinfectant in major Cairo sites including the central metro station in Tahrir Square, epicentre of the 2011 revolt that toppled former autocrat Hosni Mubarak.
READ ALSO: COVID-19: Spain Death Toll Surpasses 2,000 After 462 Die In 24 Hours
For decades, the military has played a key, though opaque, role in Egypt's economy.
Its engineering arm has been behind the construction of a new administrative capital, 50 kilometres (30 miles) east of Cairo, as well as highways and roads.
Health ministry spokesperson Khaled Megahed said on Sunday that infections from the COVID-19 virus have been identified in 24 of the country's 27 governorates.
President Abdel Fattah al-Sisi said Sunday his government has dealt with the pandemic with "full transparency" and denied the true infection rate is being suppressed.
On social media, Egyptians have been critical of the government's perceived slow handling of the pandemic.
Authorities have imposed tough measures to limit social interaction in the country of 100 million inhabitants.
They have closed schools and universities, ordered cafes, restaurants, nightclubs, sporting clubs and malls to close by 7:00 pm, and trimmed the civil service workforce.
Religious institutions have also shut down churches and called off prayers in mosques to stem the spread of the virus.
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May 2019 in News & Press, Transactions
The MFA Companies® Announces the Sale of New England Fitness to Centre Partners
We are pleased to announce that New England Fitness and affiliates, now doing business as One World Fitness PFF, LLC, was recently acquired by Centre Partners, a leading middle market private equity firm. MFA was the sole financial advisor providing consulting and advisory services to New England Fitness. Terms of the transaction were not disclosed.
One World Fitness is a franchise operating within the Planet Fitness enterprise with 18 locations in the Philadelphia metropolitan and New Jersey markets. This marks the second recent transaction for MFA in the Planet Fitness franchise space, with the team having previously acted as exclusive financial advisor to Anchor Fitness in its sale to private equity-backed Sunshine Fitness.
Bill Fidler, founder of New England Fitness said, "MFA's expertise is effortlessly displayed within each of their disciplines, but when combined, they work perfectly in synergy to deliver an in-depth analysis for a business that effectively guides it in achieving its desired outcome."
"Guiding franchises through the ins and outs of a transaction is a role we take great pride in, and we're thrilled we were able to support New England Fitness throughout this process," said Bill Duratti, Partner at The MFA Companies. "We have no doubt the new relationship between these two parties will accelerate the growth of the Planet Fitness enterprise and position the business for even greater success in the years to come."
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