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Living with the Land Episode 4: Ed Gray
Posted on Stories by Sarah Stockdale · October 19, 2014 10:13 AM
The furs of land and sea mammals have been vital to winter survival in Alaska for thousands of years. Today, the tradition of tanning hides for human use is alive and well in Alaska. In this episode of "Living with the Land," Sitka local Ed Gray gives a tour of his tannery and teaches us the process of tanning a hide. Listen below!
Ed Gray at the Tannery
Living with the Land is a 12 part radio series exploring stories of place in Sitka. It is produced by the Sitka Conservation Society in collaboration with Raven Radio. You can also hear the episodes every Sunday at 10:27am on KCAW, just before Living Planet.
Living With the Land Radio Episode 3: Two Andrews Prepare a Deer
Passing on local knowledge, like the skills and technique of hunting, fishing and foraging, are essential to maintaining long-term sustainability and the Alaskan way of life. In this episode of "Living with the Land," we visit with SCS executive director Andrew Thoms and his mentee Andrew Martin as they process a deer they hunted together.
Two Andrews Prepare a Deer
Revisiting the Genius of the Haida Canoe: Part 4 of a 4 Part Series
Posted on Stories by Sarah Lawrie · October 04, 2014 10:58 AM
Southeast Alaska's waterways are its highways. Boats and barges are its trains and semi-trucks. For thousands of years, people in this area have lived off the abundant plants, animals and salmon stocks which the coastal temperate rainforest rainforest, today part of the Tongass National Forest, provides. Before the Russians occupied this chain of islands off the coast of British Columbia, Tlingit and Haida native peoples traversed its waters in the belly of canoes carved from Sitka spruce and red cedar trees. They paddled canoes to fishing camps in the summer and hunted for seal and sea otter. The Haida, in particular, were revered for their canoe craftsmanship, trading the vessels to tribes throughout modern day Alaska and Canada. When Alaska natives stopped relying on the canoes for daily use at the turn of the century, many of the original carvers passed away and took with them their time-tested technique of building and maintaining the dug-outs. Today, There are only a few of the original old-style dug-out canoes. Many are maintained by the tribes, while others are on display in museums. Yet even without those original teachers, a new generation of Haida and Tlingit canoe-carvers is emerging in Southeast Alaska, pulling together the clues of a lost art left by their ancestors.
One of those carvers is Stormy Hamar. Though he apprenticed with a totem carver as a young man, his knowledge of canoe carving comes mostly from his own research. He compiled photographs of old dug-outs, and spent hours in libraries and museums like the Museum of Civilization in Ottawa studying the crafts. I visited him on a typically windy, rainy day in his home town of Kasaan (pop. 53) on Prince of Wales Island. After braving fifty miles of logging roads through the national forest that surrounds the village, we were warmly met by a carload of Stormy's family and his two apprentices, Eric and Harley. We followed to a beautiful new carving shed sitting on the edge of the bay. During the day, it's open as a demonstration shed to the cruise ship passengers who stop for day trips in the town. The building was actually funded and is now owned by the Organized Village of Kasaan as part of a larger initiative amongst Southeast Alaskan tribes to provide alternatives to positions in construction and logging, and diversify the local economy.
Entering the shed, we were hit with the sweet familiar smell of red cedar. Paddles hung in the corner and woodchips covered the floor. Stormy brought us towards the back of the room to a ten foot canoe. One of the apprentices, Eric, who is Stormy's son, had engraved the rim with a pattern influenced by both Haida formline art and cartoon animation. Stormy explained that the character in the engraving represented the movement through time; at the stern, the past, in the middle, the present and in the front, the future.
For Stormy, questions about the relevance of traditional carving methods to boat-building today are inescapable. His work tip-toes a border between the traditional and the modern, and his challenge is to balance the two. "We want to be who we are," says Stormy, in other words, living in the modern world, while also revisiting and learning from the Haida canoe-carvers of the past. For instance, is using an electric chainsaw (instead of an adz or axe) to carve out the center a dug-out traditional? To this question, Stormy asks, what is traditional? "It's been a long standing tradition of our people to use the latest and greatest available tools. And in that way, it is traditional. When somebody would come up with the latest and greatest, (the Haida) obviously would have used it because it would have improved their lives." In other ways, however, integrating modern technologies contributed to the collective forgetting of time-tested methods and common knowledge (like, for instance, that adzing the wood compressed it, making it water resistant). With his apprentices in tow, Stormy aims not just to build the canoe, but to try and understand why they were built in a specific way for centuries. "There was a good reason to build the canoes that way," Stormy said, "And I would assume that some of these things have to do with speed, efficiency, pay-load, what the canoe can carry, the ease of manufacture…" Some of these features of the Haida canoe were held in common by canoes carved throughout the north, up to Yakutat Bay and into parts of British Columbia; clues that the design must have been worth replicating.
Stormy's carving projects are educational, both for himself, for his two apprentices, and youth from Kasaan who are curious about carving. His initiative is as much about relearning the carving tradition as it is about creating a community space and a source of identity for the town. "If we establish a canoe-building program here then our kids will have that bond to canoe-building," Stormy says,"Then they can kind of identify themselves in their own mind or to others as canoe-builders and canoe-users from Kasaan." The carving shed is part of a larger initiative by the Alaska native community to reclaim the native lifestyle and knowledge-base, much of which was threatened by U.S. policy in the 19th and 20th centuries, which prohibited people from practicing their language and culture. The dug-out project addresses the concern that native knowledge and identity be passed on to the next generation, while also providing economic opportunities for the town.
Harley Bell-Holter and Eric Hamar, Stormy's apprentices, both envision turning carving and woodwork into careers. Eric will soon be heading off to wooden boat building school in Washington, though he plans to end up back in Kasaan. "I want to continue the woodworking tradition around here and give the youth a connection to the water." With few employment options outside of the tribe and, of course, logging, Eric says that he would love to return to Kasaan and create a small business building wooden boats. Harley is from the village of Hydaburg, just a few hours away on prince of Wales Island. "I was raised with culture. Culture has always been my life," he told me. He is set on returning to his hometown to become a community leader and master carver.
When the grant for the carving shed and apprenticeship run out in two years,nobody knows what will happen to the dug-out project in Kasaan. Another challenge is finding old-growth trees large enough for a canoe, meaning more than three and a half feet in diameter. "We haven't had much success finding good trees," Stormy told me, "There's been so much logging on this island that the good trees were taken out a long time ago." But this hasn't stopped Stormy, nor other carvers from pursuing this craft in Southeast Alaska. Eric told me that he is motivated and inspired when he hears about other canoe-building teams. "We have a unified goal," he said. Despite the obvious economic obstacles for a craft some would consider obsolete, canoe-building throughout Southeast and the pacific northwest, along with a canoe journey movement, is on the rise. Like in Kasaan, it is the the inspiration of a carver like Stormy, not a grant, which makes these dug-out project in Kasaan a reality. It is a spirit which declares that honoring the genius of the Haida canoe-carvers of the past is a worthwhile investment.
Video: Invigorating Alaska's Food System With Wild Foods
Posted on Stories by Bethany Sonsini Goodrich · October 01, 2014 11:26 AM
Access to fresh fruits, vegetables and proteins in Alaska can be a daily challenge.Alaska imports ninety five percent of its food. This means that families pay high prices for processed and typically unhealthy foods, communities are vulnerable to delays and complications with importing from far away places and the state of Alaska unnecessarily exports money out of a region that is thirsty for economic stimulation.
This doesn't need to be the case and a growing force of communities and entrepreneurs are working to challenge the status quo and localize our food systems. While greenhouses and garden initiatives are important elements, revitalizing our food system doesn't end with cultivation. In Alaska, we are surrounded by wild food sources as diverse and vibrant as the cultures and communities that call this state home….
Learn about a growing community of Alaskan residents, communities and organizations who are dedicated to invigorating Alaska's Food System with wild foods. This video also showcases the Kasaan Wild Foods Community Harvest. The Sitka Conservation Society, as part of the Sustainable Southeast Partnership, partnered with Southeast Conference, the Cooperative Extension and the Organized Village of Kasaan to facilitate this awesome community project. Also, keep your eyes open for shots from the Sitka Kitch Community Canning classes that happened this summer!
A Journey Home: A Canoe Movement in Southeast Alaska, Part 3 of a 4 Part Series
Posted on Stories by Sarah Komisar · October 01, 2014 11:13 AM
Teaming up with SEARHC for Suicide Prevention and Mental Health
After speaking with the board of the Southeast Alaska Regional Health Consortium (or SEARHC), Doug Chilton was able to secure funding for the One Canoe Society to travel and give paddling workshops throughout Southeast Alaska. He suggested that the canoe society team up with SEARHC's "One is Too Many" suicide prevention program. The journey, he said, aligns with the goals outlined in Behavioral Health programs at SEARHC: specifically, their initiatives to create spaces for building community.
"You feel like you have an extended family and those people care."
Can the canoe journeys combat suicide? Early on, Chilton was able to see the connection between the canoe journeys and suicide prevention. "Honestly, if you think about the situation of people who commit suicide or attempt suicide," he told me, "they've hit an all time low and they feel that they have nowhere to turn, nowhere to go. With (the canoe journeys), not only does it give you an activity to do or participate or coordinate, but you feel like it's family. You feel like you have an extended family and those people care." For people who lack those connections or a feeling of support, being a member of a canoe team may fill that void. For others still, the journey's were about sobriety. For many, it has. Others that I spoke to in Hydaburg and throughout Southeast agreed that the sense of community they felt with their canoe team was indescribably powerful. "I think it probably changed everyone's life that went on the trip," said Stormy, "… I saw people that I'd known for a long time just completely in a different mindset and different behavior pattern while they were on that journey." Reconnecting with the traditional practice, song and dance involved in the canoe journeys, also offers its own kind of healing. In the early 1900s, the loss of canoe culture coincided with aggressive policies that prohibited Alaska natives from learning about their language and traditions. "Canoe culture has been dormant," Ken Hoyt explained to me, "It has never died. It was not forgotten." For many, reliving this culture and connecting with the past is the most important aspect of the journey.
Fred Olsen, the chairman of the board at SEARHC, joined the Hamars in their paddle from Coffman Cove to Wrangell. When I spoke to him, he told me that he was overwhelmed by his experience. "It was incredible," he said, "Sometimes I would just be paddling along and these kinds of things would just hit me… I wonder if this is what it was like for them." Fred was instrumental in SEARHC's decision to fund Chilton's paddle workshops. For him, the journeys are first and foremost, a way to reconnect with traditional Tlingit and Haida practices and lifestyle. He can clearly see the connection between loss of culture and suicide rates. To him, a canoe journey is suicide prevention because it bridges a gap where pride in tradition and culture has been torn away.
"There is no better suicide prevention then pride in yourself," he told me.
Fred argued that the activity of paddling the canoe is a form of behavioral health. The reason, though, isn't just because it is physical exercise. "When we go out to get sockeye, or seaweed or collect berries, you have to go out and do this," he explained, "These are all verbs, they are activities. And so just going to get this stuff makes you healthier. It is behavioral health." When people stop regularly practicing these activities, as the result of modernization, they lose the "behavioral health" that naturally comes with them. Canoe travel, which was an integral part of living with the land in this region for centuries, is no different. It is a journey that was robbed when people converted to using skiffs and motorboats as a primary form of transportation. While for many it was a practical step in the process of assimilation, to Fred, by choosing that, people lost something vital to their deeper sense of health and existence.
"When we go out to get sockeye, or seaweed or collect berries, you have to go out and do this," he explained, "These are all verbs, they are activities. And so just going to get this stuff makes you healthier. It is behavioral health."
Elders and Children
In many ways, the revitalization of canoe culture is motivated by the love for elders and children in Tlingit and Haida communities. Ken Hoyt. from Wrangell, told me that some of the elders in his family would have been old enough to see canoes tied up on the docks. For him, one of the most rewarding aspects of building and paddling a canoe is sharing the experience with those uncles and aunts. "(I love) seeing the look at the face of the elders, like my great aunt, my grandma, anyone who is over 65, seeing them be impressed," he told me, "…That's pretty cool to contribute something and in a way, give back to them, everything they've given to use." Among many things, for Ken, the canoe-journey is a way prove to the elders that traditions are not lost and will continue.
On the other side, Doug Chilton from the One People Canoe Society, said that the youth were the primary motivation for his work. He sees the canoe journey as a way to connect youth with different aspects of the culture, like song, dance, carving and language. He told me about his experience hearing a young girl speak her native language during one of the first gatherings he witnessed in Washington. Listen to him tell that story here.
"Right in the middle of the stage they have this microphone and we are waiting for the next group to go on. And I am sitting there talking to my son and then this little girl, she must have been 5 or 6, this little girl went walking out onto the stage and I thought, uh-oh, somebody's little girl is getting away. And I thought somebody for sure was going to grab her. She started getting close to the front of the stage where the microphone was… I got worried and got up because I thought she was going to move up in that direction. Well, she walked right to the microphone, she reached up and grabbed the microphone, and she introduced her canoe family in their indigenous language and then led them out leading the song. So, I'm telling you, I was so impressed by that little girl. I don't know who she was, I don't know what group it was, I just remember looking at my son and thinking, this is exactly what we need back in southeast."
Fred Olsen from Kasaan agreed that the benefit to young children and adolescents is indescribable. He was moved to tears by the idea that children in Hydaburg and Kasaan were "going to grow up thinking that we've always had canoes or we've always had totem raising." When for so long cultural practices were lost, adults today are thrilled by the idea of raising their children in an environment rich with tradition.
Building Connections to Nature and Place
There is also something deeply healing about connecting with the sheer width and depth of Southeast Alaska. Surrounded by the Tongass national forest, the landscape can feel as vast as the wild lands and waters that surround us, or as cramped as a few miles of road that pass through small towns. While people living in small communities like Kasaan and Hydaburg, go out in motor boats all the time, Stormy Hamar told me, "It's different in a canoe." On one journey to celebration, Doug Chilton told me, a canoe team was passed by a whole pod of killer whales. "The feeling was indescribable," he told me. Timothy Willis Jr., who paddled with the team from Coffman Cove, spoke about how his perspective shifted moving slowly and that closely to the water. "Just getting a feeling of the size of the water," he said, "The straight looked like it was just over the way, but it was just actually 4 or 5 miles across. Actually getting out there and getting to experience it was kind of impressive to think of someone paddling all the way down to Washington." Timothy had gained a respect for sheer size of landscape as well as for the traditional Haida lifestyle.
There is a difference between knowing something (for him, that the straight was four miles across) and experiencing that space. There is a difference between knowing that you live in a wild and abundant place, and having the ability to go out an experience it. Sometimes, it is the difference between feeling whole and feeling like taking your life.. Doug Chilton told me that he could barely find the vocabulary to describe the feeling of expansiveness and connection that he often experienced while paddling. "It's such a huge thing when you're there," he confessed, "It's hard to put into words what the experience feels like. So all you can do is try and convince people to come try it and experience it for themselves." With help from an extended network of friends and fellow-paddlers, he is helping people to experience the waters and landscape of Southeast Alaska. The canoe-journeys are one more way that people are seeing the connection between community health, cultural health, and a relationship with the natural landscape. All this work can be summed up simply. Connecting with our past and our present, ourselves and our homes in the Tongass National Forest, inspires us to live healthier, fuller lives.
Living With the Land Radio Episode 1: Bob Ellis and the Great Salmon Liver Experiment
Posted on Stories by Sarah Stockdale · September 29, 2014 12:12 PM
Long-time Sitkan Bob Ellis has been experimenting with how to eat locally for decades. In this episode of Living with the Land, Bob tells us about his love for salmon livers: a habit he started as part of his efforts to eat every part of the fish he catches. Bob convinces SCS intern Sarah Stockdale to try some of the livers too! Will Sarah and her dinner guests become liver lovers? Find out here!
Bob Ellis and the great Salmon Liver Experiment
Canoe Journeys in Southeast Alaska: Part 2 of a 4 Part Series
Doug Chilton and The One People Canoe Society
A decade ago, when his canoe team was invited to race at the Quinault Indian Reservation in Washington state, Doug Chilton was thrilled. The team had trained for weeks and raised enough money to cover travel expenses from their home in Juneau. But when they drove into Quinault, ready to cream the competition, they were surprised to find that they were a day early. When they woke the next morning, they were not greeted by vans full of trophy-hungry canoe teams, like they had expected. Instead, that morning they arose to find the bay filled with canoes which had been paddled from reservations across Washington and Canada. Some had come hundreds of miles.
"What we didn't know at the time is that it wasn't about racing for them," Chilton explained to me, "it was about the journey."
Over the course of the week in Quinault, Chilton was moved by the way the canoe journeys were building community and reconnecting the native community in Quinault with the paddling culture that their ancestors had flourished with for thousands of years. Chilton was overwhelmed and inspired. He came back to Southeast Alaska with a refreshed goal: he wanted to build a canoe-community in his home waters and reconnect the native community in Southeast with the paddling traditions of their Tlingit and Haida forefathers and mothers. More importantly, he hoped to build a movement that would bring together native tribe-members of Southeast Alaska in ways he had witnessed in Washington.
Flash forward. Doug managed to empower a team of people to paddle from Hoonah to Juneau for Celebration, a biennial festival celebrating Haida, Tlingit and Tshimian traditions and culture. While it was hard to garner support prior to the the trip, Chilton told me that the team received an outpouring of enthusiasm once they reached Juneau. People were intrigued. Many doubted that the journey would ever come together. Once they witnessed Doug and his team successfully overcome the obstacles, they began to believe others could do it too. "Over the years, it's been growing a little bit more and a little bit more, and sometimes it didn't feel like it was growing at all. But we were staying busy," Doug told me.
Since the first paddle to celebration, canoe journeys throughout the state have been taking off. Eleven canoes asked permission to land in Juneau at Sandy Beach for Celebration this year: the most canoes since Doug started paddling a decade ago. Doug and his team started reaching out to others to get them excited about the canoes. In 2005, they started the process of creating a nonprofit, calling themselves the One People Canoe Society. As the One People Canoe Society, the group started giving paddling workshops throughout Southeast. During the workshops, participants carved paddles from yellow cedar carving blinds and also learned the basics of paddling as a canoe team. "During the workshops, we're putting together the group that's going to paddle the canoe," Doug explained to me, "and the idea is to get them started paddling together as a unit… Now during the paddle workshop we are trying to build the excitement and keep the excitement level high." And it's working.
Wooch.een: We Work Together
Doug Chilton and the One People Canoe Society was the spark that ignited a wildfire of enthusiasm for the canoe movement in Southeast Alaska. Now, there a number of new leaders, like Stormy Hamar and his Kasaan canoe team, running with the banner. After connecting with Doug, Stormy decided to organize a canoe journey to the re- dedication of Chief Shakes House in Wrangell in 2013. His first challenge, however, was to find a way to fill the 38 foot fiberglass canoe with people from the community, the first of whom were members of his family. The Hamars told me that it was initially difficult to get other folks in town to take the plunge and sign up for the journey. Many were concerned about safety and organization. The Hamars and their friends handed out fliers, stopped people on the street, and used a variety of other tactics to recruit volunteers. Finally, they were able to reel in fifteen people of all different ages and backgrounds, some with Haida heritage and some without. After carving their own paddles from yellow cedar, practicing paddling as a team for a a few hours, and pulling together last minute details, the day finally came to cast off. Many on the team were unsure if they would ever make it to Wrangell "We didn't know what was going to happen," Stormy's daughter Stephanie told me, "We half expected to go down in the bay."
Much to their surprise, the team was able to paddle 34 miles the first day and were able to camp for a few nights on an island. Tim Paul Willis Junior was a pace-setter up at the front with his girlfriend Stephanie. He explained to me that his team mates far exceeded his expectations, not just with their paddling speed but with their enthusiasm. "I was surprised that a couple people ever made the journey, " he told me, "It was kind of impressive to see the different personalities of people come out through their actions." Stormy, who skippered the boat, agreed that people on the team were able to show a different side to themselves. By the end, he told me, the group had become a significantly more cohesive community though in many ways, paddling in a canoe forced them to become more unified.
"In the canoe, people have to learn how to work together," he told me, "There's all this kind of simple stuff that you don't really think about. Everybody has to learn how to paddle in the same direction. When you're turning the boat, even when you're docking the boat. We even had to learn how to get in the boat."
This sense of re-connection extends far beyond the rim of the canoe. In his spare time, Ken Hoyt is a part of a team that is building a strip-bark canoe in Wrangell. He told me that everyone, not just the paddlers, involved in organizing the canoe journey has a stake in it and wants to see the team succeed. "The journeys aren't simply just paddling," he told me, "There's a huge amount of logistics involved, a lot of people involved. You know every canoe might take fifty or a hundred people to get everything together, to get every last logistic taken care of, every bag packed and every little check list checked off." Equally, the inspiration and sense of achievement, Ken told me, extends across the community; from the team on the water to the crowds of people singing traditional songs, dancing and cheering as the canoes come on shore to their final destination.
Listen to what Ken Hoyt says about how the different communities support the canoes here.
"People support the canoers in a big way," he said, "They pray for the canoers, when we roll up to any community or leave any community they roll out the red carpet, or they'll host a potluck and the dance groups show up. It's powerful for the villages and the towns and the cities. Everyone celebrates the canoes in their own way. Like when we go to Juneau, they do that by having thousands of people on the beach. And when we go to Angoon, they do that by having a traditional foods potluck or a dance group. Kake woke up early in the morning to see us off. A lot of people were out on the dock with us. Just trying to help us out, whether it was picking up the canoes and helping us get them in the water, or if people forgot stuff at the house or they brought little last minute gifts for the trip."
Tlingit and Haida Canoe Cultures: Part 1 of a 4 Part Series
Posted on Stories by Sarah Stockdale · September 26, 2014 12:16 PM · 1 reaction
In today's Tongass National forest, healthy ecosystems have coincided with sustainable human use for thousands of years. The natural environment of Southeast Alaska offers a banquet of fish, crustaceans, mammals and edible plants, which has always satisfied and sustained the people living here. Accessing this bounty requires an intimate knowledge of the landscape and an understanding of the hidden lifecycles of its edible inhabitants. Equally, and no less importantly, it has always required a boat. For thousands of years, Tlingit and Haida people depended upon the canoe as the sole means to access the bounty of Southeast Alaska. They would paddle in canoes to summer fishing camps, and return home with their canoes full of salmon, halibut and deer to store for the winter. Carefully crafted canoes carried Haida and Tlingit people to well-springs of sustenance year after year; they are a vessel which has defined human use of the Alexander Archipelago from the beginning.
Today, within the native community, there is a reemergence of canoe culture. Dug-out and strip-bark canoe-building projects are underway in communities throughout Southeast Alaska. Equally, more and more people have been participating in canoe journeys, travelling through the waters of the Tongass National Forest to Tlingit and Haida gatherings. People participating in this movement see the canoe journeys and canoe- building projects as an immensely powerful tool to reconnect Tlingit and Haida people with the culture, using them as a way to boost mental health and build stronger communities. To grasp why this canoe movement has been so successful, it is important to understand the centrality of the canoe to the historic lifestyle and identity of Tlingit and Haida people in Southeast Alaska, and how the canoe connected them with the landscape and the natural systems that they continue to depend on and be stewards for.
According to legend, the canoe may have even come with the first people when they migrated to what is now Southeast Alaska and since then, defined the way the people here interacted with the landscape. Anthropologist Frederica de Laguna described their voyage and the heavy load on the Tlingit canoes after fishing: "They came and went through the dangerous entrance to the bay, transporting not simply the members of the household but their stores of dry fish, household effects and even the planks which formed the summer shelter." Dug-out canoes were used for war, for hunting and for transporting whole clans (up to sixty people sometimes) to fishing camps during the summer. Other dug-outs held only seal and otter hunters, who travelled in pairs. In glacial fjords, seal hunters wore all white and widened the canoe with false sides in order to disguise themselves as icebergs. The man in the back paddled and the other up front, aimed.
While much was done to preserve the canoes, slathering them in seal oil and covering them with damp skins to stop them from drying out, they inevitably decomposed. One account from 1884 says that they would last for only three years before they cracked. Hence canoe-building was as constant a practice as the paddling of canoes. Even so, much is unknown about the ways that the dug-outs were carved throughout the centuries. The few written accounts say carvers looked for large trees grown in dry soil because trees grown in wet soil were spongy. They would fell the tree in November or March "when the sap was down." The canoe maker would often camp on the working ground, near the shore where he could more easily skid the finished dugout to shore. Before the acquisition of iron, carvers would fell the tree using a combination of stone adz, wedges and fire.
Once on the ground, accounts say that it was cut in half, turned with the flat bit on the ground, and carved out with an adz. "In order to gauge how thin to adz the sides of the canoe," the anthropologist De Laguna wrote, "the carpenter would drill a series of holes through the half-finished walls and drive in pegs of the proper length. He would then adz down the walls from the inside until he came to the ends of the pegs." Water was boiled inside the canoe using hot rocks in order to spread the canoe, and then thwarts were inserted. Then the inside was oiled with hot seal oil. Tlingit people generally carved from sitka spruce, while the Haida were best known for crafting their canoe from the red cedar.
The canoe helped the Haida and Tlingit to successfully and sustainably fish salmon, halibut and herring runs for thousands of years. For those people who live in Southeast Alaska today, both native and non-native, this relationship with the waterways and the boat is not far from our own experience. We continue to depend and live in rhythm with wild stocks of fish, just as the first people of this area have for generations. Yet while today's soundtrack is the growl of the motor, the first alaskans were accompanied by their songs and the pop of paddles, dipping in tandem into water.
Kayaking Kootznoowoo: Report on SCS's Final Wilderness Trip
Posted on Stories by Edie Leghorn · September 16, 2014 12:43 PM
If wilderness, as its definition attests, is supposed to stand "in contrast with those areas where man and his works dominate the landscape," then the Kootznoowoo Wilderness of Admiralty Island is serving its purpose well. To camp on the island with the highest density of brown bears on the continent and kayak through waters in which humpbacks are breaching and gray whales flapping their flippers, it's hard not to feel humbled as a human, and concede that there are areas of this earth where man does not, and should not, hold sway. The migration of salmon swimming upstream; the beautiful, yet haunting, call of a loon; the sight of an undisturbed doe resting on the beach – upon witnessing all these simple joys not manufactured by humans, how can one not agree that there are places on our planet where the rest of nature should dominate?
SCS coworkers Mike Belitz, Bethany Goodrich, Sarah Stockdale, and myself spent the last week of August checking up on the Kootznoowoo Wilderness Area of West Admiralty Island. Kayaking the coastline of Hood, Chaik, and Whitewater Bays, the majority of our time was spent surveying for invasive plants and monitoring visitor use patterns, ensuring that the "untrammeled" character of this land was being well preserved. Wilderness, like all public land, is a shared space. But it's also, for many, a symbolic and sacred place. A big part of our task was thus making sure that, 50 years out from the passage of the Wilderness Act, and 34 years out from the 1980 designation of this particular wilderness area, the sanctity of Kootznoowoo was still intact.
Not all people would agree with the above assertion though. In his (in)famous article,"The Trouble with Wilderness,"published over twenty years ago, the renowned environmental historian William Cronon critiqued this tendency of people to view nature as sublime, considering it a perspective of the overly romantic. Quoting Muir on Yosemite and Thoreau on Mount Katahdin and Wordsworth describing the Simplon Pass, Cronon writes that "all three men are participating in the same cultural tradition and contributing to the same myth – the mountain as cathedral." He argues that by using such religious rhetoric to describe these spaces, we've abstracted wilderness, transformed it into a concept merely fit to serve our cultural and emotional needs. Thus, to him, seeing God or something spiritual in nature is a problematic aspect of how humans have historically and continue contemporarily to conceive of the outdoors.
But I disagree. To me, using such spiritual speech isn't a romanticization or abstraction of the wilderness as much as it is an expression of the awe, reverence, and humility that these men, among many others, have felt in nature. Shelton Johnson, a park ranger featured in Ken Burns' National Park series, may have communicated it best when he said: "When I think of a grove of giant sequoias, I think of a cathedral, or a church, or a place where you're not necessarily worshipping the name of something, but the presence of something else. There's no need for someone to remind you that there's something in this world that is larger than you are, because you can see it." In other words, the outdoors is space in which we as humans cannot be deceived into thinking we are infallible, and almighty, and always at the top of the totem pole. It's a space where we are forced, with what's before our eyes, to see our vulnerability, and co-dependence, and reliance on existences and processes bigger and beyond us, be those scientific, spiritual, or both.
So, despite Cronon's objections to it, I think there is something apt regarding the religious language often used to describe wilderness. Man's place in and relation to nature, and wilderness in particular, has always been difficult to define. A hotly contested question, my definition will have no more claim to conclusiveness than any other. But it's always made sense to me to think of wilderness as a religion with many churches, a religion with many places and manners of worship. Like any church or synagogue or mosque, it's a space deserving of respect, where there are some rules as to what you can and cannot do, and some strictly defined parameters. But within those, there is also the freedom to make meaning and find inspiration as you wish. It's a place where people can go for different purposes and pursuits, but, regardless, it should be treated with the deference and due regard you would accord your own or someone else's place of worship.
As we face growing environmental challenges and crises in the 21st century, having such humility and respect for the temple of wilderness, for these places untrammeled by man, for these spaces in which we do not dominate, will, I think, only serve us well.
Thank you to everyone who has kept up with SCS's wilderness program this summer and read along with the blog posts. Your support has meant a lot.
Encouraging Local Natural Resource Stewardship on the Tongass: Kennel Creek
Posted on Stories by Bethany Sonsini Goodrich · September 15, 2014 12:53 PM
The Tongass National Forest is entering a new era with a focus on young growth management and a more robust and cohesive approach to balancing the social, economic and ecological needs of the region for current and future generations.
The task is daunting. However, the Forest Service is not alone. Developing and strengthening partnerships helps leverage funding, build capacity, and better integrates local knowledge and community priorities into management and project design. Navigating through the complex steps necessary to realize partner-rich projects on the ground is also daunting and complicated. However, success stories sprouting up across the region are a powerful reminder that it can be well worth the effort. The work carried out in the Kennel Creek watershed is one such story and elements of this project can serve as a valuable template for future work on the Tongass.
The Hoonah Community Forest Project
Located on North Chichagof Island with a population of around 780, Hoonah is a remote community with over 60% Alaska Native population. Like other rural communities in the Southeast, a contentious history of resource extraction on public and private lands continues to influence community dynamics. After the pulp industry ended, career prospects in the timber industry evaporated and many families were left jobless, with high energy prices and other burdensome expenses associated with living in an isolated rural community. Much of the surrounding landscape on which residents depend on for subsistence, recreation and cultural vitality has been affected by timber activity and needs to be restored. The challenge of balancing natural resource based economies with ecological resilience and cultural well-being remains an unsolved puzzle. However, the fervor of community members and their dedication to the prosperity of their community and the landscape in which they are embedded is firm.
Brought together by a common interest in improving productive fish and wildlife habitat while supporting local economies, a diversity of community members gathered to map out a vision for their forests and streams in 2005. During the Hoonah Community Forest Project, traditional land users, local mill operators, hunters, fishermen and naturalists partnered with the Southeast Alaska Conservation Council to develop this vision. Kennel Creek was recognized as a top priority watershed for habitat restoration. Members voiced concerns about the ecological impacts of past timber extraction and sought treatments that could restore deer habitat and improve overall watershed health. Importantly, the group wanted to achieve these goals while also developing local capacity for land management. Turning this collective vision into a reality would require a level of cooperation and partnership new to the Tongass.
Turning a Collective Vision into Action
In the aftermath of the the timber-boom era, Congress introduced 'Title II' funding to the region and established community led Resource Advisory Committees (RAC) to disburse funds to rural towns that had relied on receipts from timber sales for public services. The intention of these funds is to "protect, restore, and enhance fish and wildlife habitat; improve the maintenance of existing Forest Service infrastructure; protect and enhance ecosystems on the national forests; and restore and improve land health and water quality". The Lynn Canal/Icy Straits RAC includes Hoonah Ranger District. The committee welcomed the Kennel Creek project proposal whose outlined goals were to restore wildlife habitat in previously logged areas while developing local capacity for land management activities in the process.
In 2011, Forrest Cole approved the RAC's recommendation to fund the project at $235,000. Agency specialists would outline the prescriptions to be carried out, answer questions about the work and ensured restoration efforts emulate the best available science and expertise of the region. All that was needed was a local team who were dedicated to carrying out the work on the ground. The Hoonah Indian Association (HIA) natural resources work crew was born.
The work crew pruned dense second growth stands, pulling down dead branches to allow sunlight to reach the forest floor and grow understory vegetation for wildlife. Where thick impenetrable layers of woody slash blanketed the forest, the crew cut trails to improve the permeability of these stands for wildlife. The project was completed in 2013 and received a gold star of approval from Chris Budke, USFS Forestry Technician who provided contract oversight and general support to the crew. But how does one actually evaluate project success and measure the benefits of a project whose goals included building local capacity for resource management? Start by asking the people involved.
Measuring Success On the Ground: Speaking with the Crew
Bob Leuband is the crewleader of HIA's natural resources crew. When asked about the benefits of this program he explained,
"Keeping the knowledge local. Not losing that knowledge… If somebody comes in from the outside and does the work around here and then leaves. Well then what they learned, goes away with them. So, if we can keep this local, and always have it local, the knowledge will not be lost and the same person might be here for 30 or 40 years. So, that knowledge will be here for [at least] that length of time."
The sharing of knowledge is reciprocal. The crew learns from the USFS and the USFS learns from the community crew.
Art Burbank is the district ranger of Hoonah,
"We are very fortunate in Hoonah to have the Hoonah Indian Association to work with. They provide logistical support for us. They provide hands on the ground. They provide an intense knowledge base, which we have some of but, they have a different perspective… The Forest Service is for sure, a relative newcomer to the Tongass. The Tlinglit people have been here for a long time and they have an understanding of the forest that we are doing our best to understand and integrate into management. Honestly they look at it from a different perspective. When we might look at it from a commercial perspective, they look at it from a personal perspective…they are much more tied to the land and the sustainability of themselves and their family from the land."
While the USFS seeks to better engage with native interests and integrate community priorities and knowledge into project design, the thinning crew integrates the best available science into an existing place-based knowledge that spans generations and centuries.
John Hillman is the Natural Resource Director of HIA. John helped build HIA's Natural Resource program and continues to enjoy watching the work crew learn and grow into a powerful team of land stewards,
"I think just in the short time they work there, they see the importance of coming in here. When they first came to this particular site, they were like, 'Why are we doing this, pruning these trees up a third of the tree height?' At that time, these forests didn't have this green vegetation, it was just like a desert in here. In just this short period of time, once they actually see hands on improvements to forest health, they are starting to take pride in what they are doing. They want to be the people working on their lands here and they want to stay here for years to come. A lot of my crew is young."
Hillman reflected on the pride of returning land stewardship and a feeling of ownership to the community. He also emphasized the significance of the program for providing jobs to a community that needs them. "I want to see it continue because the crew, they could retire without even moving from Hoonah doing this type of work."
The crew has secured thinning, wildlife treatment and pruning contracts with the USFS, Huna Totem and SEALASKA. The application of their experience and knowledge is thus truly integrated across public and private lands and scaled at the landscape level. Currently, the crew is applying for an NRCS grant so they can continue to grow, potentially expand with a second crew and advance their toolkit to include salmon habitat restoration and enhancement activity, road maintenance and projects to enhance the cultivation of non-timber resources, like berries, for a growing cottage industry. The crew is also improving their capacity for monitoring and the adaptive management of their work. With a second crew, the group could grow to an employment base of 20 people. This is significant to a community of less than 800 residents especially because a healthy demand for work is promising job security and room for future growth and expansion.
The Future: Community Based Natural Resource Stewardship on the Tongass
Moving forward, what does the case of Kennel Creek mean for the Tongass? Accomplishing the transition to a holistic forest approach that includes young growth management will require continued silvicultural and wildlife treatments combined with the restoration of previously damaged watersheds. Kennel Creek serves as a template for accomplishing these goals by leveraging the funds and partnerships necessary for effective, locally-rooted, landscape level stewardship. Encouraging and stimulating local natural resource management ensures that work carried out on public lands more clearly reflects community priorities. By supporting local work crews, the USFS and its partners also keep the knowledge and nuances of natural resource management local. In this way, natural resource managers can continually learn from projects, iteratively evaluate techniques and adaptively manage our public lands. As the Tongass enters the first generation of actively managing young growth forest stands on a large scale, strengthening the capacity for adaptive management will prove more and more critical. .
By encouraging community-based resource management we also support local stewardship of public lands and stimulate job formation in rural communities that need sustainable natural-resource based economies. The Tongass Transition seeks to better align forest management with community priorities while striking a balance between local economies, ecological integrity and cultural well-being. Stories like Kennel Creek are empowering examples of how the USFS can work with communities, local tribes, and village and regional corporations to turn these common goals into a reality.
Stand for Salmon with Judi Lehmann
Twenty Thousand Bones
Alaska-Way-Of-Life 4-H Club Outdoor Survival Winter Campout
Honoring Chuck Johnstone


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O Boletim Oficial do Estado (, BOE) é o diário oficial do Estado Espanhol, onde se publicam as normas jurídicas e outras disposições e actos da inserção pública obrigatória. A edição, impressão, publicação, e distribuição do Boletim Oficial do Estado é confiada à Agência Estatal do Boletim Oficial do Estado, sob o abrigo da descentralização funcional.

Seu objectivo é colocar à disposição de todos, os textos legais de cumprimento obrigatório, sendo esta publicação o requisito essencial para a entrada em vigor dessas regras. Por tal motivo, é uma publicação de referência para todo jurista e pessoa relacionada com a gestão central.

História
Em 1661 é criada a Gaceta (Gazeta), o primeiro jornal de informação geral publicado em Espanha. Em 1697 passou a chamar-se Gaceta de Madrid (Gazeta de Madrid), com o mesmo âmbito generalista, mas em 1765, o rei Carlos III assume a publicação, e converte o jornal em meio de informação oficial, que reflecte a política e as decisões do governo. Com o tempo, entre 1808 e 1814, aparecem diferentes Gazetas noutros locais de Espanha.

Por fim, em 1836 estabelece-se o princípio legal de que os Decretos, Ordens e Instruções que dite o governo, só são aplicáveis a partir da sua publicação na Gaceta, convertendo-se assim no actual órgão de expressão legislativa e regulamentar. Em 1886 a estrutura da Gaceta é modificada, que perde sua condição generalista, e passa a publicar exclusivamente os documentos de índole legal e administrativo, regulando os diferentes tipos de normas (Lei, Decreto real, Real Ordem, Resolução etc.) e sua prioridade legislativa.

Após o Golpe de Estado na Espanha em julho de 1936, o governo de Francisco Franco denomina-o Boletín Oficial del Estado (Boletim Oficial do Estado), enquanto o governo republicano publicava a Gaceta, manteve este nome até o ano de 1961, quando passou a denominar-se Boletín Oficial del Estado: Gaceta de Madrid (Boletim Oficial do Estado: Gazeta de Madrid). Em 1986, o jornal recupera seu nome por definitivo, Boletín Oficial del Estado.

Em 1997, é aprovado a publicação do Boletim Oficial do Estado nas línguas co-oficiais de Espanha, como o catalão e o galego, onde são publicados pela primeira vez em 1998, e o valenciano no ano de 2000.

A 31 de dezembro de 2008, o Boletim Oficial do Estado é publicado pela última vez em edição papel, passando a ser acessível só por internet e com carácter gratuito, mantendo os mesmos efeitos administrativos e com a mesma consideração de oficial e autêntico. No entanto, uma edição impressa limitada é mantida pela Biblioteca Nacional da Espanha e pelo Ministério da Presidência, como cópias de segurança e de recordação, garantindo assim a continuidade como parte do património documental da Administração Geral do Estado.

Denominações
Desde a sua criação em 1661 e ao longo da sua história, a Gaceta recebeu diferentes nomes, sendo importante ressaltar que em certos momentos históricos, conviveu ao mesmo tempo, com vários diários oficiais de diferentes denominações.

 Período com numerosas alterações, de 1661 a 1697.
 Gaceta de Madrid (Gazeta de Madrid), de 1697 a 31 de março de 1934.
 Gazeta Ministerial de Sevilla (Gazeta Ministerial de Sevilha), de 1 de junho de 1808 a 10 de janeiro de 1809.
 Gaceta del Gobierno (Gazeta do Governo), de 6 de janeiro de 1809 a 29 de agosto de 1809.
 Gazeta de la Regencia de España e Indias (Gazeta da Regência de Espanha e Índias), de 13 de março de 1810 a 25 de janeiro de 1812.
 Gazeta de la Regencia de las Españas (Gazeta da Regência das Espanhas), de 28 de janeiro de 1812 a 10 de maio de 1814.
 Gazeta de Madrid baxo el Gobierno de la Regencia de las Españas (Gazeta de Madrid sob o Governo da Regência das Espanhas), de 17 de agosto de 1812 a 30 de dezembro de 1813.
 Gaceta del Gobierno (Gazeta do Governo), de 1 de julho de 1820 a 11 de março de 1821.

 Gazeta Española (Gazeta Espanhola), de 11 de abril de 1823 a 3 de outubro de 1823.
 Gaceta de Madrid: Diario Oficial de la República (Gazeta de Madrid: Diário Oficial da República), de 1 de abril de 1934 - 8 de novembro de 1936.
 Boletín Oficial de la Junta de Defensa Nacional de España (Boletim Oficial da Junta de Defesa Nacional de Espanha), de 25 de julho de 1936 a 2 de outubro de 1936.
 Boletín Oficial del Estado (Boletim Oficial do Estado) de 2 de outubro de 1936 a 27 de fevereiro de 1961.
 Gaceta de la República: Diario Oficial (Gazeta da República: Diário Oficial), de 10 de novembro de 1936 a 28 de março de 1939.
 Boletín Oficial del Estado: Gaceta de Madrid (Boletim Oficial do Estado: Gazeta de Madrid), de 28 de fevereiro de 1961 a 23 de julho de 1986.
 Boletín Oficial del Estado (Boletim Oficial do Estado) de 24 de julho de 1986 - actualmente.

Notas e referências

Ligações externas

Diários oficiais
Direito da Espanha
Jornais em castelhano
Publicações fundadas em 1661

redpajama_set_name: RedPajamaWikipedia


Champlung Sari Hotel is a restful hotel retreat set within a green landscape at the edge of Ubud's Sacred Monkey Forest Sanctuary.
It is an environment that nurtures the senses with its tropical gardens that are crossed by two small rivers.
With accommodation to take your breath away Champlung Sari Hotel is truly a serene hotel in the surrounds of the breathtaking Ubud Jungle.


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NSA may have shut its contentious phone surveillance program
The controversial NSA phone surveillance program that Edward Snowden blew the lid off has reportedly been shut down according to a senior Republican aide. Luke Murry, the House minority leader's security adviser on a podcast has said that the agency has not used the system for months now.
Mr. Murry's comments came when the debate on the podcast veered towards whether the contentious program will be revised once it expires in December this year. He said that he thinks that the Trump Administration "hasn't actually been using it for the past six months." He further went on to say that he wasn't certain on whether the administration will revive the program.
Through the contentious program, NSA could obtain call log data of foreign targets as well as American citizens. The security advocates have emphasized the need for such a program for national security but it has alarmed many citizens and irked the civil rights activists.
It had attracted global criticism after Edward Snowden made the program public. The Agency's program was again courting controversy last year when it announced that there were "Technical irregularities" in their database. The officials had to get rid of millions of calls and text records to tackle the issue.
Microsoft unveils its new mixed reality AI translation technology
Near rakes in $100 million in its new funding round
Google Bans Chinese App Developer CooTek from its Ad Platforms
Amazon to launch its new Echo speaker
Huawei to debut 5G phone for the Market

redpajama_set_name: RedPajamaCommonCrawl


Great combo of effects from Twister Magic, Shin Lim, Dan Harlan & Lonnie Chevrie selected just for you by us here at MagicCollectibles.com. Checkout the full description below for more info and Video Links.
Description: After the great success of the first version, now George Iglesias brings us his newest version!
You will learn amazing new handlings and switches for this trick, including contributions to this effect by Gregory Wilson and Daniel Garcia.
Use it in your close-up performances, kids magic shows, parlor settings and your stage magic shows!
Perform it in real life situations, at the time of paying the bill at supermarkets, restaurants, movie theaters, airports, etc, etc, etc!
-Comes with a real dollar, the gimmick and American Express Gold Credit Card.
-Comes with an instructional DVD that will guide you step by step in how to perform it.
-No Sleight of Hand required!
-Self contained! Open the Box and perform it right away!
-Comes with additional gimmicks to customize your own credit cards.
Description: A Fantastic utility device that will allow you to do miracles when it comes to vanishing an object, or make it travel from one place to another.
Description: Color changes, vanishes, transpositions and more… This one gimmick does is all!
Change one card into another, make the back visually change color, perform an incredible 3 Card Monte, vanish a selected card from your hand and it reappears in the deck held by the spectator… an more! In the included video instructions, Dan Harlan personally performs and teaches you how to use your Switchblade gimmick to do all of this without the hard work.
And the best part is Switchblade is so versatile and fun to use that you'll be coming up with your own routines in no time. Previously only available to a select few, Harlan has finally made his ingenious gimmick available to YOU so that you can experience the thrill of Switchblade!
Description: Clean Thru/Clear Thru is the perfect anytime, anywhere routine with borrowed bills… a routine that will highlight your amazing magical powers ANYTIME someone asks. When you don't have your cards, your coins, your props you need an impromptu miracle and this is it. If you are a stage performer and someone wants to see some close up magic off stage this is the perfect thing to show them. This is the perfect lead in or follow up to any other bill routine you already perform.
If you like Andrew Mayne's incredible Ghost Bills you will LOVE Lonnie Chevrie's Clean Thru/Clear Thru.
Clean Thru is a stunning, clean, visible, easy, and impromptu penetration of one borrowed bill through another. This is followed by Clear Thru which is a routine Lonnie has stunned fellow magicians with…. an incredible penetration of your finger through one of the borrowed bills. It looks like real magic.


As far as I am concerned, Joseph Glidden was the most miserable SOB that ever breathed a breath. I curse his memory every Oct. 27 because that's the day Joseph got the first-ever patent for barbed wire.
Joseph Glidden is known as "The Father of Barb Wire" which to me is like being known as "The Father of Leukemia" or "The Father of Hitler." It is simply something that I would not aspire to be. But Glidden was quite proud of it, so much so that he kept on "improving" his invention.
He started out innocently enough with a wire he called "Glidden's Barely Barbed" but he regressed quickly and towards the end of his miserable life he came up with "Glidden's Hog Wire with Rusty Extra Long Barbs."
The life of the common cowboy has been immortalized in song and the golden screen but the cowboy is always portrayed in a romantic light, breaking wild horses, turning a stampede, or serenading a herd going up the trail to Abilene. Hah! I am here to tell you that the average old cowboy living on Social Security in an old-age home spent far more time stringing a piece of Devil's Hat Band whose sole purpose was to inflict pain and ruin shirts than he ever did singing under the stars to a bunch of steers.
And any cowboy worth his spurs has the scars to prove it. Look at any sun burnt, crippled up old cowboy and amidst the wrinkled skin, pitted like a cratered moon, you will see the scars. The old wire cuts are worn proudly like a badge of honor.
There are something like 1,400 kinds of barb wire and some brain-dead people are actually collecting it, as if it was art or something. (I only have 200 pieces in my collection.) I wrote a story one time about a rancher near Henrietta, Texas, who has three rolls of "Brinkerhoff Twisted" sitting in his shop and the poor old coot thinks he's wealthy. He's leaving the rusty wire to his grandkids and it says so in his will!
It's amazing to see some of the types of wire these demented inventors came up with. At a barb wire show I recently attended I saw one version that was nothing more than serrated steak knives welded together. The English on the other hand were much more humane, their version was simply smooth.
Now it's the Japanese who are on the cutting edge of barb wire technology and if you want to put a little spark in your otherwise dreary marriage try stretching a mile or two of the Japanese version with your spouse. You'll be hauled into divorce court before you get a third wire stretched.
What my wife and I do is get a smooth digging bar and shove it through the middle of the roll. This allows us to unwind the roll of wire as we walk. The only problem is that my wife is afraid of having the roll of barbs slide too far to her side of the bar so she raises her end which of course means as the roll unwinds it takes the hide off my hand. And of course she is wearing the only decent pair of gloves.
When we approach the corner post to stretch the wire and tie it off my wife goes and hides in the pickup so she won't get hit when the wire whiplashes. The next step is to actually stretch the wire with another invention of Joseph Glidden's, the wire stretcher, which of course has not been improved upon since Glidden invented it over 100 years ago.
When this doesn't work, the stretcher is thrown aside and the wire is passed through the claw of the hammer. Using the hammer as a prybar and my knee as a third hand I am then able to secure the wire to the post with another terrible Japanese invention: the slippery shooting staple.


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Again, Northern Nigeria Elders Tell Buhari to Resign
For the second time in two days, the Northern Elders Forum (NEF) Thursday asked President Muhammadu Buhari to resign, saying he has failed to secure Nigerians.
NEF spokesman, Dr. Hakeem Baba-Ahmed, stated this last night in a live television programme.
He said it is disappointing that after over five years of being in office, Buhari still hasn't delivered on the promises he made to Nigerians when he was first elected in 2015.
Baba-Ahmed noted that Buhari had asked his predecessor, ex-President Goodluck Jonathan, to resign in 2013 over growing insecurity in the country and so, it is not out of place to demand that he resigns over the same security challenge.
He said: "We will continue to ask that he (Buhari) resigns. He is a democratically elected president. We wish he is doing better but he is not. Ordinarily, under a democratic system, a leader is supposed to deliver, he is supposed to do two things – he is supposed to secure citizens and he is supposed to facilitate their economic welfare. He (Buhari) hasn't done the first and he is not doing the second. So, explain to me on what basis President Buhari should continue to be our president?
"However, it is his right to continue to be the president even if Nigerians are unhappy and unsatisfied with what he is doing, that is his right but we will not keep quiet; we will continue to speak up that he has failed Nigerians, he is failing Nigerians and under a democratic setting, we have to raise our voices and say, 'Mr. President, you are just not good enough for this country'. That is just the simple truth.
"We have respected the President, we understand the difficulty he is facing and we understand how difficult it is to tell him to resign but we also have the democratic right to tell him, 'Sorry sir, you cannot run this country, you have been given five, six years to do so and the situation is just getting worse and we believe that you have nothing new to offer and the only way is for you to resign'. We believe we are speaking for millions of Nigerians."
Earlier, the northern elders said life has lost its value under the Buhari regime while condemning Saturday killing of at least 43 rice farmers by Boko Haram insurgents in Borno State.
Chuks Okocha
Former French President Giscard d'Estaing Dies of Covid-19 at 94
INTELs Thinks It's Above the Law, Uses Political Advantage to Disregard Government's Policies, Says NPA Boss Bala-Usman
Concern Mounts as Nigerian Schools Resume Monday Amid Rising Covid Cases


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Nina Dobrev in Entertainment Weekly's Style Report - I worship at the television altar
12:05 am September 3rd, 2010
Nina Dobrev in Entertainment Weekly's Style Report
Nina Dobrev took our breath away on the red carpet at the Emmy Awards last weekend, and Entertainment Weekly took note in their September 10, 2010 issue, naming her one of the best-dressed of the evening. Click for BIGGER.
Elsewhere in the issue, the S2 premiere of The Vampire Diaries was highlighted in the TV section. Click for BIGGER.
The Hellcats premiere was mentioned in the What to Watch section for Wednesday, September 8.
Nikita was No. 2 on the Must List!
The Nikita premiere was featured in the What to Watch section for Thursday, September 9.
Tags: entertainment weekly, hellcats, nikita, scans, spoilers, tom welling productions, vampire diaries
From: whimsywinx Date: September 5th, 2010 02:25 am (UTC) (Link)
YIKES! Does that start this Thursday?! I'm not ready for fall shows yet!
From: tariel22 Date: September 6th, 2010 07:41 am (UTC) (Link)
Just like last year, the CW is starting a couple of weeks before anyone else, which I think is pretty smart. Maybe people who might normally pass on their shows will take a look because there isn't anything else new on.
Most shows start the week of September 20. You can see Ausiello's list of shows by premiere date HERE, and TV Guide's calendar version HERE.


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Q: Why "git checkout master" didn't revert file content back to previously? Say, if the file foo is committed already, having the content of
just a simple line

now a git checkout -b issue57 is done to create a branch and switch to it (say, that issue57 branch is to last 2 days for development), and a line footer added is added to the file for now, and then a git commit -a -m "add a footer to the file".
So now the file foo has the content
just a simple line
footer added

When a "hot fix" or "quick fix" is needed, I thought the command git checkout master should be used, and now the content of the file foo should be back to that just one single line.  But when I do more foo, the file has both lines, why is that?

A: Works just fine for me:
$ more foo
just a simple line
$ echo "footer added" >> foo
$ git checkout -b issue57
M   foo
Switched to a new branch 'issue57'
$ git commit -a -m "add a footer to the file"
[issue57 c397054] add a footer to the file
1 file changed, 1 insertion(+)
$ more foo
just a simple line
footer added
$ git checkout master
$ more foo
just a simple line

Maybe you have committed the file before git checkout -b issue57?

redpajama_set_name: RedPajamaStackExchange


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For the plants known as zebrawood, see Zebrawood (disambiguation).
The name zebrawood is used to describe several tree species and the wood derived from them. Zebrawood is characterized by a striped figure that is reminiscent of a zebra. The name originally applied to the wood of Astronium graveolens,[citation needed] a large tree native to Central America. In the 20th century, the most important source of zebrawood was Microberlinia brazzavillensis, also called zebrano,[citation needed] a tree native to Central Africa. Other sources include Brazilian Astronium fraxinifolium, African Brachystegia spiciformis,[dubious – discuss] Pacific Guettarda speciosa,[dubious – discuss] and Asian Pistacia integerrima.[citation needed]
Zebrawood was first recorded in the British Customs returns for 1773, when 180 pieces of zebrawood were imported from the Mosquito Coast, a British colony (now Republic of Honduras and Nicaragua).[1] In his History of Jamaica (1774), Edward Long relates, "The species of zebra wood at present in esteem among the cabinet-makers is brought to Jamaica from the Mosquito shore; it is of a most lovely tint, and richly veined..."[2] The Mosquito Coast thereafter exported zebrawood regularly until the Convention of London (1786) and the consequent expulsion of British settlers from this part of the Viceroyalty of New Spain.
Zebrawood table
An alternative name which occurs in 18th century British sources is palmaletto or palmalatta, from palo mulatto, which was the local name for the wood. At the beginning of the 19th century, another source of zebrawood was found in Brazil. This species, Astronium fraxinifolium, is native to northern South America, especially north-eastern Brazil. It is now traded as goncalo alves, a Portuguese name used in Brazil. On the European and American markets, however, it was still called zebrawood, and commonly used in British furniture-making between about 1810 and 1860.
For most of the 19th century, the botanical identity of zebrawood was unknown. For many years, it was thought to be the product of Omphalobium lambertii DC., later reclassified as Connarus guianensis Lamb ex DC., and finally as Connarus lambertii (DC.) Britton. Despite similarities between the timbers of Connarus and Astronium, the former has yet to be identified on surviving furniture. "Published statements that certain species [of Connarus] supply furniture woods are undoubtedly incorrect."[3]
In the 20th century, the name zebrawood, as applied to Astronium species, went out of use. The word now usually refers to wood of the very different African tree Microberlinia brazzavillensis, but may be applied to other woods, mostly belonging to the same family Fabaceae, but not exclusively so, for example: Brachystegia spiciformis Goncalo alves.
Zebrawood proper[edit]
The wood of Microberlinia (also known as Zebrano) is imported from central Africa, (Gabon, Cameroon, and Congo). The heartwood is a pale golden yellow, distinct from the very pale color of the sapwood and features narrow streaks of dark brown to black. Zebrawood can also be a pale brown with regular or irregular marks of dark brown in varying widths. It is almost always quartersawn to get the exciting alternating color pattern.
It is a heavy, hardwood with a somewhat coarse texture, often with an interlocked or wavy grain. The interlocked grain of this wood, like that of many tropical woods, can make it difficult to work. It is also a decorative exotic wood, used in a limited way for veneer, wall paneling, custom furniture, furniture trim, inlay bandings, marquetry, specialty items and turnery. It is also sometimes seen as stocks of shotguns and rifles or in exotic guitars. In the past, it was used in Cadillac and Mercedes-Benz automobiles. Because of its hardness, it can also be used for skis and tool handles.
^ The National Archives (United Kingdom), Cust. 3.
^ Edward Long, History of Jamaica, 3 Vols, London (1774), III, pp. 837-8.
^ Samuel J. Record & Robert W. Hess, Timbers of the New World, New York (1972), p. 135.
Retrieved from "https://en.wikipedia.org/w/index.php?title=Zebrawood&oldid=1059445021"
Plant common names
All accuracy disputes
Articles with disputed statements from November 2014


Dont blame Alex Ovechkin for the injury to Andrei Svechnikov, blame fighting in the NHL originally appeared on nbcsportswashington.com Monday's Game 3 in Raleigh had an ugly end for the Capitals, but the start was just as ugly for everyone watching. Early in the first period Alex Ovechkin and Andrei Svechnikov dropped the gloves and Ovechkin dropped Svechnikov soon after. Ovechkin connected with a punch and Svechnikov went down hard to the ice, hitting his head on the ice as he fell.
RALEIGH, N.C. (AP) — The Carolina Hurricanes waited 10 long years to finally bring the playoffs back to town. They almost seemed determined to cram a decade's worth of goals and hits into one game.


Chinese telecom device maker Huawei and Bank of China held a signing ceremony in Huawei's Shenzhen headquarters to jointly develop Huawei's mobile payment service Huawei Pay.
Huawei will implement online and offline mobile payment business cooperation with Bank of China to provide barrier-free consumer services with existing businesses of the two parties. At present, Bank of China is the only cooperating partner of Huawei Pay; however, Huawei will invite more partners in the future.
Yu Chengdong, chief executive officer of Huawei consumer business, said that functions of mobile phones continued to change over recent years and for a long period of time, mobile payment will become one of the major functions of smartphones. The combination of smartphone and bank card will play an important role in enhancing the ease and security of payment and improving the diversity of future services.
According to Huawei, Huawei Pay already started commercial use on the company's Mate S smartphones from December 2015. By placing Mate S close to a China UnionPay POS with Quick Pass function, the Huawei Pay service will automatically launch and users can complete the payment with fingerprint authentication.


text:
begin
  require 'celluloid/io'
rescue LoadError
  Kernel.fail 'TCP forwarding requires Celluloid::IO to be present. ' \
              "Please install or add as a dependency: gem 'celluloid-io'"
end

require 'listen/adapter/tcp'

redpajama_set_name: RedPajamaGithub


The Lakeit family – with a half-century of farming history behind them – opened Caroline Cellars in 2002. Focusing on fresh and approachable wines made by Rick Lakeit, the award-winning portfolio includes both white and red varietals, a small selection of fruit wine and critically acclaimed and awarded Icewine. The Farmhouse Café is open for lunch year-round and focuses on relaxed Wine Country fare.
By appointment or by chance during retail hours.


To make an international call to Philadelphia, Pennsylvania from India, please follow the dialing steps shown below.
Because United States phone numbers are highly standardized, dialing United States phone numbers is easy - and the same international dialing procedure applies whether you are calling Philadelphia from Mumbai, Delhi, Kolkata, Bangalore, Chennai, Hyderabad, or any other India location.
When dialing Philadelphia from India, it makes no difference whether you are calling from a India landline or mobile phone - the dialing procedure is the same (although you should double check with your carrier to confirm that your plan allows international calls and that no special charges apply).
To call a Philadelphia landline or mobile phone number from India, follow this dialing procedure.


text:
Jan Korcz (ur. 1 stycznia 1905 w Samborze, zm. 16 marca 1984 w Gorzowie Wielkopolskim) – malarz, pejzażysta, pionier środowiska plastycznego w powojennym Gorzowie Wielkopolskim.

Studiował w Szkole Malarstwa i Rysunku im. Konrada Krzyżanowskiego w Warszawie, Państwowym Instytucie Robót Ręcznych oraz w prywatnej Szkole Sztuk Pięknych im. Wojciecha Gersona.

Linki zewnętrzne
 Muzeum Lubuskie - Malarstwo Jana Korcza

Ludzie urodzeni w Samborze
Ludzie związani z Gorzowem Wielkopolskim
Polscy malarze
Urodzeni w 1905
Zmarli w 1984


International vessels, aircraft, persons and goods arriving at installations operating within or outside Australian territory present possible pathways for exotic pests and diseases to enter Australia.
the airspace and the coastal sea of these areas which generally extends to 12 Nautical Miles (NM).
Installations operating outside of Australian territory will not come into the department's control. However, any conveyance which leaves Australian territory and is not subject to biosecurity control, and which interacts with a conveyance outside of the Australian territory will become an exposed conveyance. In the context of interactions with an installation, a conveyance is a vessel or aircraft.
A conveyance becomes exposed by being in physical contact with, in close proximately to or being contaminated by another conveyance. When the exposed conveyance returns to Australian territory, it becomes subject to biosecurity control and it must pre-arrival report and notify if it intends to unload goods.
The department acknowledges that there are many conveyance interactions outside Australian territory that present minimal biosecurity risk. The department's policy approach is that when these low risk interactions occur, the exposed conveyance should not become subject to biosecurity control when returning to Australia, or have to pre-arrival report or notify to unload goods.
The Biosecurity (Exposed Conveyance – Exceptions from Biosecurity Control) Determination 2016 (the Determination) gives effect to the department's policy approach. The Determination is a legislative instrument made under section 196(2) of the Act.
Where a conveyance can meet the conditions of the Determination, it is excepted from being subject to biosecurity control when returning to Australian territory. Additionally, the conveyance qualifies for exceptions to pre-arrival reporting and notification to unload goods under the Biosecurity Regulation 2016.
For more information on installations and associated conveyances, refer to the Offshore Petroleum Installations Biosecurity Guide.


Discussion in 'Chinese Mini's' started by DukeLaGroue, Apr 10, 2019.
So, not many hours at all on my son's bike but last time out, it wouldn't start after he laid it down (definitely couldn't call it a "crash" as he was basically walking it around a hairpin turn). Anyway, hit the start button and all you could hear was a buzzing sound coming from the starter solenoid.
Yep, my son is going to be very happy when he gets home from school!!!
I'm guessing the chain guides/tensioners inside the cover were binding the chain somehow. I did put them back on before I covered it back up. All seems fine now.


Philbrick, C. T. & A. Novelo R. 2004. A monograph of Podostemum (Podostemaceae). Syst. Bot. Monogr. 70:1-240.
(=) Devillea Tul. & Wedd.
National Germplasm Resources Laboratory, Beltsville, Maryland. URL: https://npgsweb.ars-grin.gov/gringlobal/taxonomygenus.aspx?id=9636. Accessed 19 April 2019.


Failure can be one of the scariest things in life.
We create a plan, work really hard to achieve it, and in the end sometimes find ourselves with nothing left to show but sweat and maybe a few tears.
In fact, this is a wonderful process that we can learn from.
However, I'm going to be realistic and just say that failure does not feel like a wonderful process by any means. It is often painful and can damage our egos. But it gives us something to learn from.
In this article I'm going to explain my mindset on failure and how you can start feeling great even when you fail.
One of the first beliefs to internalize is that failure is absolutely necessary.
It is impossible to succeed without making mistakes. Success is not the opposite of failure. Success is simply on the opposite side of the coin from failure. Remember that success results from many failures. Rarely do many successes come from one failure.
Let me illustrate this point.
Do you remember what it was like to learn to ride a bike as a kid? I seriously doubt many people got it their first time. On the other hand, I am fairly certain that there were a lot of scraped knees and bruises along the way. Only after repeatedly trying did we finally learn to ride the bicycle without hurting ourselves. Success was a result of repeated failure.
Of course, this is an easy thing to do as a kid. Our egos are not quite so developed by that point.
It is not a blow to who we are as successful people. So one characteristic of children is that they fail spectacularly. Notice that they are also spectacular learners. They grow and change more in a few years than most adults do their entire lives. This is no coincidence.
Understanding that failure is necessary is only the first part of the formula. The second involves the real work, and is something that can't simply be learned – it must be practiced.
This is what separates the weak from the tough.
It is easy to intellectually understand that failure is an important aspect of growth. This is not new by any means. But to hold on to that understanding while your world is crashing around you takes true guts. And that's what I want to convey in this section.
As with all things in life, try to smart small.
Try to maintain your internal vision the next time you fail on a small level.
An example of this might be a dinner date you were supposed to keep. Suppose you had plans with someone and really, truly intended to be there. And then something came up. And you did your best but could not make it. You might feel a little guilty for breaking plans with your friend. You might feel like, even though you did your best, you still failed on some level. This is good.
This is when you practice maintaining your vision.
You had a goal: to go to dinner with your friends. Something came up, but you did your best to deal with it. So it was not your fault that the plans fell through. Sometimes, life happens. Next time you'll be more prepared for unforeseen circumstances. You have learned from the event. Rejoice!
Now let's take this process and try it with something larger.
Suppose that your intent was to find a suitable long term partner. And suppose that, in the end, it just didn't work out. You made some mistakes and they made some mistakes. Ultimately you found out that you and your would-be partner were simply not compatible. If this were a years-long relationship then you might feel a profound sense of failure. Perhaps even more so if you were married and had children. Now, let's apply the process.
To find a long term partner.
Did you do your absolute best to make it work?
Chances are that you did. You may not have always acted your best – who does? – but if you really wanted it then I am sure that you put quite a lot of effort into the goal.
The first question is a very popular one. The second question is often very rare.
If you are an astute observer you will find that you can learn a lot from almost any failure. That's the magic of it. If you failed, then you did not do something right. Now it is time to try something new.
On the other hand, success teaches you very little. You simply did something that worked. You can continue to do what works but you won't necessarily grow from it. Instead, choose to challenge yourself and learn.
Yes, it will hurt a little up front, but you'll be much richer in the long run because of it. Learn to love to fail.
nice post. I'm also, a firm believer in trial and error.
I think that it's important to continue going forward not matter what. In blogging, I just keep writing and keep publishing – whatever feels like coming out that day. It's working wonders, and I'm trying to encourage others see the same truth.
Hey Fred! Thanks for a very insightful guest-post.
The core message again is: Keep focussed on your vision in face of failure.
If you manage this, everything becomes a stepping stone towards that vision. A little setback is indeed something to be course-corrected on and a learning experience.
I'm not 100% sure about success teaches you very little. Success teaches you what works. So you can do more of it. For instance this will let your relationship deepen, your business grow. And while it grows, you grow to higher challenges, or other quality of problems.
Besides, everyone needs some kind of little successes from time to time to build on.
I think failures and successes go together, to create something larger eventually.


Learn about Geologic Map Day and download geologic maps of Cape Girardeau, Crooked Creek Impact Structure, Branson, Kansas City, Lake Ozark, Poplar Bluff, Rolla and St. Louis.
What are geologic maps and how are they used?
Purchase geologic maps by calling 573-578-2100 or visiting our sales desk at 111 Fairgrounds Road, Rolla.
Click on the 60' x 60' quadrangle below (shown by black lines) or the quad names above to bring up detailed index of 7.5' quadrangles. Green lines represent counties.
Don't miss out, visit "Your Source for Missouri Geology" today. We're open 24/7!


text:
Subject: What Everyone Absolutely Needs to Know About Money
URL: http://mney.co/1HMWzC4
What Everyone Absolutely Needs to Know About Money
By Shah Gilani, Chief Investment Strategist, Money Morning • @ShahGilani_TW • January 27, 2013
I got my start studying economics at UCLA. That started me on a career that's lasted for more than 30 years, trading equities, bonds, commodities, currencies, derivatives, and real estate. It continues to be a great, rewarding career and it's afforded me a wonderful lifestyle.
No one is born with a mastery of these fields. It takes careful study and years of experience before one gets a real grasp of economics, money, and the markets.
But you have a great head start.
We live in the Information Age. There are hundreds of financial and business news outlets. Discount brokerages have opened up everywhere, putting the power directly in the traders' hands. The Internet offers a huge body of knowledge and opinion on investing, markets, and money.
All of this – and more – is available to each of us. But I've been wondering why there aren't more successful investors or traders. Then, in an "Ah-ha!" moment the other day, I realized why: No one teaches you how to "fish" the markets!
You know the old saying… Feed a man a fish and you feed him for a day; teach a man to fish and you feed him for a lifetime.
That's just what I'm going to do. Starting today, and continuing on, I'm going to use our Insights & Indictments space to give vital insights on mastering the markets.
You'll have the benefit of more than 30 years of experience and success in the palm of your hand. You will be the master of your own destiny.
Your first lesson starts with money. Here's what everyone absolutely needs to know about it.
It's the root of all things (yeah, maybe that includes evil, but we're not going there), so we have to understand it. Now, more than ever. You can't understand where gold might go, or the dollar, or stocks, or the economy if you don't understand money.
The history of money is fascinating, but we aren't exactly studying history. We're relating it to the present to predict the future – as best we can.
First there was commodity money, the exchange of goods or services for other goods or services.
Then came gold and silver – coveted precious metals that people imbued with value simply because they were rare and coveted.
People began exchanging commodities and goods and services for gold and silver because they knew other people would accept their gold and silver in exchange for their commodities, goods, and services.
Gold and silver coins were measured and stamped and became the first widely accepted money.
Goldsmiths, in Europe and elsewhere, offered safe storage of depositors' gold and silver and issued receipts for precious metals in their safekeeping. These receipts were evidence that the bearer had gold in safekeeping, and, since carrying around receipts was easier and safer than toting heavy metals, receipts became the new money.
Goldsmiths became bankers. The word banker itself comes to us, by turns, from the Old Italian word banca, bench. These benches were covered with green cloth, probably felt, and transactions were conducted there.
There, at the banca,these early bankers began to lend out depositors' gold – without the depositors knowing. These loans would be in the form of actual gold or depositors' receipts. The borrower would then pay a fee, interest, on the amount borrowed.
And just like that, as if by some alchemist's magic, fractional banking – the foundation of our modern banking system – began. Fractional banking is what drives money and credit creation to this day.
What follows is critical to your understanding of money today. It will manifest itself throughout almost all of your endeavors to master the markets and make money. It will come to you from everywhere, and you will start to see this strange phenomenon at work in the markets and in your life.
Eventually, word got out that bankers were lending to borrowers by giving them gold, or receipts, for gold they hadn't deposited and had no claim to. But, the original depositors weren't likely to want all their gold back at once, so as long as borrowers eventually turned in their borrowed receipts or replaced their receipts with gold, the original depositors accepted the fact that their gold was still there.
Besides, it didn't take long for them to demand some of the interest being earned on lending against their gold.
To ensure that there would be plenty of gold in the vaults to cover depositors' withdrawals, banks established reserves – an amount of gold that they would always keep on hand.
That's how fractional banking turned into fractional reserve banking, which is exactly how all banks operate today.
Now, let's move from the gold of the past to the greenbacks of today.
Let's say I deposit $1 million (cash for now – we'll get to credit, I promise) at my bank – a bank with a 10% reserve requirement. That means my bank has to put 10% of my money into its vault, in case I come looking to take out some of my money. My bank has lots of other depositors, so if I wanted my $1 million back, there would be enough in the reserve vault from all the reserves held aside to withdraw me all of my money.
After the bank puts aside $100,000 for me, it has $900,000 of my money to lend out. If it lends out that $900,000 to someone, there's a good chance that person will deposit their borrowed money back into the same bank until they need it. If not, they would deposit it at another bank, or pay a debt, or make an investment. In any event, that money would eventually make its way to some bank as a deposit.
Now the bank has another deposit. It will have to set aside 10% of that $900,000, or $90,000, and it can lend out another $810,000. And so on and so on.
That's the magic of fractional reserve banking. It multiplies money.
In the old days receipt money could be exchanged for gold – that's the gold standard, by the way. Lenders lent gold and extended credit by issuing receipts. But there would come times when depositors would want their gold and there wouldn't be enough to pay them back because it had all been lent out, by means of fractional banking magic.
Needless to say, banks went out of business, panics ensued, and lots of people were ruined.
These same systems were set up over and over again, with almost always the same outcome.
But, eventually, a few things changed.
Eventually, people realized that banks might fail, that reserves could be exhausted. At that point, people's receipt money became worthless. They demanded gold and silver.
So, what did the U.S. and other governments around the world do? They made "legal tender" laws that forced paper money, money they themselves would print, onto the people. It would be used without question "for all debts public and private."
These days, no country backs its paper currency with gold or silver. Money is backed by nothing other than the "full faith and credit" of whatever government is printing that money. The "full faith and credit" comes, in part, from the ability of the government to tax its citizens and raise money, to shore up the value of the currency. That's called fiat money.
That's today's lesson – the history of currency as it relates to fractional reserve banking, and the dangers of panic. We still use the magical fractional reserve system and we're still subject to all of the panic and ruin that magically comes when it all goes wrong.
But that's just the tip of the money story iceberg.
Governments made legal tender laws to make it illegal not to use their paper money – backed by nothing but promises. But they also granted a bunch of private bankers the right to lend those governments as much money as they "needed."
That's just more magic, and you have to see through it to play the game the way the insiders do.
If you enjoyed this, you're going to love next week's lesson.
Related Articles and News:
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Browse Shah's articles | View Shah's research services
Shah Gilani boasts a financial pedigree unlike any other. He ran his first hedge fund in 1982 from his seat on the floor of the Chicago Board of Options Exchange. When options on the Standard & Poor's 100 began trading on March 11, 1983, Shah worked in "the pit" as a market maker.
The work he did laid the foundation for what would later become the VIX - to this day one of the most widely used indicators worldwide. After leaving Chicago to run the futures and options division of the British banking giant Lloyd's TSB, Shah moved up to Roosevelt & Cross Inc., an old-line New York boutique firm. There he originated and ran a packaged fixed-income trading desk, and established that company's "listed" and OTC trading desks.
Shah founded a second hedge fund in 1999, which he ran until 2003.
Shah's vast network of contacts includes the biggest players on Wall Street and in international finance. These contacts give him the real story - when others only get what the investment banks want them to see.
Today, as editor of Hyperdrive Portfolio, Shah presents his legion of subscribers with massive profit opportunities that result from paradigm shifts in the way we work, play, and live.
Shah is a frequent guest on CNBC, Forbes, and MarketWatch, and you can catch him every week on Fox Business's Varney & Co.
corey beckman
Very interesting lesson
Bruce L. Davies
Absolutely great lesson. I have read many explanations but none as concise as this. i can't wait until next week. Are you going to discuss Boom & Bust as it relates to credit? i hope so!!
Raymond Kordonowy MD
Thanks Shah!
Well written and clear for understanding. It will be fun to see where this all goes in you upcoming articles.
Paid subscriber to MoneyMap report.
fred stork
I noticed you also made the reference to money being evil, amazing. it proves the proverb — "if you repeat it enough times, everyone will believe it.
It's NOT what the Bible says, it says "for it's the LOVE of money (GREED), that is the root of all evil".
Also, maybe you could mention that "money" is not bills or coins, it's everything used in exchange of values, so gold and copper and salt is all money.
What I am getting at, to general public, money is bills and coins, but those are correctly called "currency". Gold etc. is money, but not currency, as it is intended for storage, not circulation.
Great work, tho. I know, you are trying to keep it simple.
I just know soon we will get to subjects where I will just shut up and listen….
Ray Southwell
Shah,
Now you're talking. Money is not evil. It is the love of money. People love money and want more. They believe money is wealth. It is not. If our government created fiat currency for productive use we would all prosper. President Lincoln and Kennedy created interest free money for use by government.
In recent years interest on the debt has been $300 billion to $500 billion. If government created interest free money, for productive use, we could cut the interest on our debt.
Derek O'Dwyer
Great article Shah – very clear and easy to see why the banks failed in recent years. looking forward to next week
Bob from PA
great tutorial
please comment on the bond bubble
An excellent, prize-winning documentary to watch which explains the
history of fractional reserve
banking is available free to watch. Check out "The Secret of Oz" on YouTube.
Would somebody please inform this guy that the saying isn't that money is the root of all evil but the "The love of money…"Get your facts straight, folks. :)
yngso
You´re right, Fred, Ray and Ethan: Somebody explained to me that money is a tool, a means to get what we need and want. Money is a means of exchange, in itself worthless.
Thanks for explaining how money and banking works, Shah!
I suppose we can reduce the power of the banks by only borrowing for things we really need.