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LEARNING TO DIE IN THE ANTHROPOCENE: INTERVIEW WITH ROY SCRANTON
AN INTERVIEW WITH ROY SCRANTON ABOUT HIS NEW BOOK: LEARNING TO DIE IN THE ANTHROPOCENE: REFLECTIONS ON THE END OF CIVILIZATION
In 2013, Roy Scranton published a piece in the The New York Times' philosophy blog The Stone, titled "Learning How to Die in the Anthropocene." It is now a chapter in his new book, Learning to Die in the Anthropocene: Reflections on the End of Civilization, just published by City Lights.
We talked with Roy about his book and about how, for him, writing it became a practice of living the Anthropocene.
Roy will be reading at Bluestockings in New York on October 5th, with philosopher Dale Jamieson and novelist Bonnie Nadzam, at the Climate Week NYC book event, "Love and Death in the Anthropocene."
all photos this post: FOP 2015
SMUDGE STUDIO (SS): We at FOP/smudge studio are interested in daily practices that aid humans in meaningfully navigating the Anthropocene. In the New York Times piece, you describe how the Hagakure and the meditation practices it offers resonated so strongly with you while you were deployed in Iraq. Are you still using the Hagakure and meditation in your daily life now, three years later?
ROY SCRANTON (RS): In Iraq, what I found most useful about the Hagakure was the practice of imagining oneself as dead, imagining that vividly, and in various ways. It's a practice that involves lingering, possibly morbidly, over the reality of how one could die in order to get used to that reality and get familiar with it — and sort of take charge of it.
Rather than thinking about dying as I was driving around in the Humvee in Bagdad and having those intrusive thoughts throughout the day, I made a space for when I would deal with the questions of mortality. Then I would go on with my work being an occupier.
This has remained an intentional practice — the meditative aspect. And this has remained important in thinking about climate change in the Anthropocene because there's so much incoming information. You receive these messages that are out there circulating — and I do it myself— Facebook, twitter etc.: typhoons in Japan, crazy weather in Europe, floods or extinction. If you have news alerts like I do, it will hit you as often as you want. Even if you don't have the alerts, this news will come in regularly, and not just about the weather because we live in a time of constant spectacle, noise and the realities of things like famine, drought, climate-driven wars and climate refugees. If you don't tune it out, it is going to hit you again and again. It's very similar to the intrusive thoughts I would have driving around Bagdad.
How do we deal with this constant noise of danger and the constant compulsion to turn away from whatever is important to us? We often turn away from our relationships and work, and worry about things that might be thousands of miles away. They might also be next door. But we worry about them in ways that don't give us any power to do anything about them.
So, as a practice of dealing with this, I've done the same thing as I did with the Hagukure while I was in Iraq. I've set aside a time and space to think about such events. I did with this while working on the book. As I wrote, I was spending time with the ideas of rising seas washing out lower Manhattan, glaciers melting and all the many things that will follow on from this. I've given them specific space in my life — time to accept the realities. This set-aside time has opened up more possibilities, more senses of freedom and more access to energy and power during the rest of life — which are essential to this moment of radical global change that we're living through.
We're facing the end of this civilization — the end of a way of life and global capitalism. The way we've structured and organized our lives around the production and consumption of carbon? This is over and done with. Collectively and individually we need to figure out new ways of doing things and we're not going to be able to do that as long as we're clinging desperately to the old ways of doing things. We really need to let this civilization die.
SS (Jamie): Yes, it seems we need grounded ways of being with these changes that don't induce emotional breakdowns and identity crises. It often feels as though the reason many people can't accept the realities of the Anthropocene is because we have so few non-apocalyptic ways to be with these realities. We don't have nuanced understandings of something like "the end of civilization." We need ways to integrate Anthropocene realities into our lives without being destroyed by the thought of them — but also without denying the reality of what you describe. We need to be able to accept the sixth extinction, but there's a lot of grief in letting that be real too.
RS: At times, the overwhelming scale of our predicament seems beyond any capacity to comprehend, much less come to terms with. There's just no way. But the world has always been endangered.
We have about 5000 years of records of people trying to think through, and worrying about, what it means to die. I think for concerned people, that's one of the key things we need to be attending to: to revisit the global cultural heritage, whether it's the Bhagavad Gita or Plato, or something else entirely. Bringing these ideas together and putting them into discussion can help us work through this moment of vast change and death. It will also help carry through some of the wisdom that we as a species have accumulated into the next pattern of civilization.
SS (Liz): David Collings (Stolen Future, Broken Present: The Human Significance of Climate Change) writes about the fundamental difference of this "ending" that we're now in compared to other endings of previous civilizations. He writes about what happens when we can no longer use the notion of the "future" to justify and motivate our personal life choices. We predicate so many of our actions on imagining a future for ourselves or the next generation: "I'm doing this because it will make a better future," etc. What we're up against now, Collings says, is the loss of that futurity. And this is fundamentally different from what other humans had to imagine in the past when, say, their civilization was dying but they had no reason to doubt that the human species or the human habitat would continue on.
Do you see learning to die in the Anthropocene as a different kind of learning how to die, because this time, it might involve the end not only of a civilization, but of our species? Might learning to die in the Anthropocene be primarily about alleviating suffering in the dying — rather than setting up a new way of being for people of the future?
RS: There's a lot to say there. And the first thing I would want to say is, yes, you're right. And I think it is about learning to die as a form of palliative care.
SS (Liz): So, we're all in hospice now.
RS: Yes, I think that's right, but at the same time: two things. One, we don't know what the future holds. This civilization will probably die, most likely. But the species probably will live on, even if in a much-reduced way. The land around the Arctic sea will probably be lovely. So, assuming that the methane belch doesn't happen and we really are cooked, it's hard to know what's going to happen.
In the relative short-term, like in the next 100,000 years, whether we as a species survive or not I don't know. Once you start to zoom out, the sun's going to explode and collapse anyway. At a certain point, we're just mosquitoes in the summer puddle. We live, the puddle dries up, and we die. That's just what happens in the universe. So at a certain scale, we've always—or at least since we've considered the problem in that way—we've been telling ourselves stories about the end of this world. It's part of why we make up fantasies of other worlds. There's a way in which such stories are a kind of palliative care similar to what we need to be doing now. Which is to just say, in stepping back: it's different but it's also the same.
SS (Liz): When we do say there's something radically or fundamentally different about the Anthropocene compared to other endings of civilizations, it seems that we're just re-inscribing the whole problem. It's as if we're saying: what's happening now is really different from other kinds of endings — individual or collective. What's happening now is REALLY an ending when, as you just said, humans have been addressing impermanence and mortality for a very long time. The scales of change and species loss might be far greater, but saying that the Anthropocene is radically different from the ever-present impermanence of all things risks removing the obligation, and the responsibility, to treat everything that exists (and is in the process of passing on) in a palliative way.
RS: Part of the radical nature of the Anthropocene is in its challenge to — I'm reluctant to use "Western" or "modern" but it is "modern and it is "Western" — its challenge to the teleological progressive notion of history. I mean the version that says we're headed toward a technological utopia of some kind and we're currently just working out the details until "death shall hold no dominion." That's a fantasy that was fueled by cheap energy, carbon, coal, oil and insane technological development in the 19th century. It's an understandable hubris. We made atomic bombs and we flew to the moon. But that fantasy and hubris is not what we need now. There are older traditions, older ways of thinking about being human that understand that we are part of cycles and part of a bigger process. It is this perspective that we need to get back to in many ways.
SS (Jamie): People struggle with feeling that their lives are relevant within a geo/cosmological timeframe. Many respond to the news that our sun will eventually, and inevitably, become a red dwarf as a reduction of meaning — as an: "Oh, this all doesn't matter then because we're all going to die anyway." But this perspective forgets that the planet existed for billions of years without humans — and also that we managed to evolve out of this vast and incredible history.
The species average lifespan for mammals is typically one million years, and yet we humans are miraculously still here now, seemingly against the odds. I feel that the geo/cosmo timescale can offer us a chance to experience wonder at the fact that we actually exist at all. And that wonder offers a lot of meaning.
SS (Liz): There are so few invitations to be with these realities in ways that don't tip into apocalyptic, catastrophic narratives or exceptionalisms.
SS (Jamie): Elizabeth Kolbert's Sixth Extinction: An Unnatural History invites us into nuanced and very specific understandings of the species that are currently going extinct. Readers have a chance to get to know these species rather intimately and to comprehend what we're actually losing — as opposed to just saying, "all species go extinct eventually, so there's no need to dwell on the details."
Maybe this is where the notion of "practice" comes in? We're passing out of being right now. As you wrote in the Times piece, the question is: how do we meet that reality? How we actually inhabit this passing away and make it real in our daily life practices — and not just when it's convenient for us — is crucial. There isn't a lot of support for asking these sorts of questions in American culture right now. Learning to die in the Anthropocene is not about just reading the New York Times, following the news or "being aware." It seems that we actually need to disengage from the overstimulation to learn what daily practices in a dying civilization might be. The distractions and preoccupations of our emotional states are probably a big part of why we haven't been able to accept what's happening.
RS: The thing about practices is you have to practice them. Crises are great for provoking reactions and creating possibilities for insight, but practice is practice.
In Iraq, thinking about the different ways that this civilization would fall apart amounted to a practice of attending to one's own death — or the death of one's self in a wider sense.
I think that's important to think about, especially when the moment of death or ideas of death, finitude or mortality become frightening, oppressive and burdensome. That's when I think it's important to spend more time with such thoughts in order to get more comfortable with them and discover new ways to relate to them.
I also like what you said about Kolbert's book. I think part of what she's doing there is attending to the dead. That's a practice that I think we've really gotten out of touch with in contemporary culture. We have no time for the dead, or very little. I think having that time is important for so many reasons: for connecting us back to cycles of life and death, for connecting us back to the wisdom of the dead and the things they learned. It helps us to put our own lives in perspective. It helps us to come to terms with our own mortality and preserves a sense of continuity even if there is no future. I think we definitely need this.
One of the practices I very much advocate for, which seems really important, is attending to the dead. Spending time with the things that are lost. While it's not going to save us or recuperate the dead, by attending to what has been lost and those that have been lost, we remember them. You can't help but slow down and see what you're doing today in a slightly different perspective. That seems really important.
SS (Jamie): Are there writers or artists that fuel this particular way of thinking for you?
RS: That's a fair question. I'm somewhat reluctant to answer it though. I feel resistance to offering a "syllabus" or reading list, because I don't want to limit it. I could say three or four things, but there are dozens.
Also, the things that are resonating with me in my particular journey and moment may help other people and may not. I spend a lot of time thinking about Iraq, trying to read Iraqi writers and old Abbasid poets. And I listen to contemporary Iraqi-American heavy metal band, Acrassicauda — their new album is Gilgamesh.
So those are some things. Sitting meditation is another thing I always go back to.
But I do have one answer. I always go back to Spinoza. I think if the oceans are rising and the house is on fire and I can take one book with me it would be Spinoza's Ethics.
I want to keep learning and finding more and also going back to things that moved me ages ago. I want to re-read the Hagakure or revisit the Veda or look at the Egyptian Book of the Dead. There's so much stuff.
SS (Jamie): Yes, I think it's interesting how the same book or artist can resonate differently at different points in history. There is a lot worth revisiting today. Is there anything you'd like to say about the role of art and the humanities at this particular moment in the Anthropocene?
RS: The humanities is a vast category. Broadly, it's thinking about what it means to be human. I say this in the New York Times piece. We need to think about what it means to be human because our systems of meaning-making, particularly around capitalism, and the way that we value our labor and our lives, are not sustainable. We really need to do some innovative thinking and do some old, recuperative thinking about how we make meaning.
This is a fundamental question for me regarding the humanities. And in a certain way, one of the fundamental questions of an art practice. I was just looking at something William Burroughs said: "one of the things art does is to tell us what we didn't know we already knew."
And I think that's right. Art does lots of things. It can articulate things that we're living in and with but haven't yet given shape to. I think that's one of the important uses of art today.
Another important use of art is to massage contradictions or anxieties and make them more bearable. I think that is important now, but maybe less important — it's part of the palliative care.
We need to confront the contradictions and anxieties that the Anthropocene raises a little more directly ourselves. The humanities are important for helping us move through these changes (and this is just my values) in ways that might be kinder, more compassionate, and in a way that might help us adapt better than either simply trying to fix things technologically or economically.
Perhaps my biggest concern is the potential for a sort of descent that I talk about in the book — the compulsion to strife and the threat of reactive violence. Humans are really prone to using violence as a solution in moments of intense scarcity and stress.
So though I don't think the humanities are going to save us — there's nothing that can save us — they can help.
SS (Jamie): Your book has a very provocative title. Is there anything you'd like to say about what you're inviting readers to consider through this book?
RS: I think of the book as a practice, as an exercise. For a long time I didn't pay much attention to global warming. It was just there, this thing in the background. Then in the summer of 2013 I had a chance to attend an event at Cornell University focused on the Anthropocene. I didn't know what that was and I was curious about it.
That summer was the impetus for the essay I wrote for the New York Times. I read up on the situation and soon realized things were much worse that I thought, much more dire, much closer on the horizon. I didn't know how to deal with it and didn't know what to do. I had been in the army, and gotten out of the army, and went to grad school and went to more grad school. I come from a working class family, and here, after crawling my way up the socioeconomic ladder a few rungs to have a nice quiet life teaching poetry, I realized: shit, the world's going to end. Wait a minute, that wasn't the deal!
I had to make sense of it for myself and the book is that process. The book is not for people who think there's no such thing as climate change or that humans aren't causing it. The book is for people who are worried. It's for people who see what's happening and live with the anxiety of that. It's for people who think they need to do something, or they don't know what to do, or they're overwhelmed by it. The book is for my fellow travelers on this sinking ship who have noticed that it's sinking.
What I hope it offers is a way to think about and make peace with these changes — a way to accept the changes in a way that releases them from being a burden.
It's more than the probability that the end is upon us. It's about a sense of connection to bigger cycles, a bigger circuit, a bigger universe. It's more than: "I'm living in 2015 and there's going to be a tsunami or there's going to be a drought and I'm going to die." It's not just: "I lived and I died." There's something bigger than "America lived and died." There's something bigger than "humanity lived and died."
I think that connecting thinking to a sense of the universe and to an understanding of ourselves in the universe — this is where I come back to Spinoza — offers not only a sense of peace but also a sense of power and a sense of fulfillment. You realize that you're not going to hit your "premature end," you're going to hit your "correct end," because everything is already done and it's already there and full. We're all part of it together because it's all of a piece with the universe.
People may say this is quietism. And people may say this is giving up. And people may say this is accepting what is unacceptable. And there's justice in those charges. But at the same time, it's a way of thinking about, understanding, and living with a situation beyond our power that can help us move within that situation. It can help us live in that situation with more compassion toward each other and with more compassion toward ourselves — and with more freedom — because if we accept it, that opens up other possibilities for how to deal with it.
And you know, it's one book. I'm offering it as one way of thinking. Maybe it's good for you three days a week. Or one day a week. Or one day in one year in one lifetime. In a certain way, it's me trying to offer others what I found in Spinoza or in the Hagakure in Iraq in that confrontation with the idea of my own mortality. It's me trying to offer others that sense of peace, acceptance and freedom.
SS (Liz): I appreciate what you're saying. It's making me think about two things I'd like to share back. Having done some work in the 80s and 90s in Holocaust Studies, I'm wondering if there are some parallels between how you're thinking about the present moment and how, within the concentration camps, there was often absolutely no hope whatsoever of escape.
So then, how one lives each single moment unfolding in a death camp is of utmost importance and full of meaning. If you have enough health and wherewithal to perform an act of kindness in this very moment, it's as if all of time past and future compresses down into that single act. You might die in the next few seconds, but that act of kindness, despite everything else going on, seems to resonate far beyond itself. All of time seems to gather itself into each such moment and each such act.
The second idea I'd like to share is inspired by David Collings' account of his profound sense of loss — of nearly losing his moorings as a philosopher — once he could no longer envision a future to work toward or work for. With no hope of a "future," it's as if time becomes nothing more and nothing less than this moment, this moment, this moment. This very moment becomes palpable as being "all the time there is." To re-member the dead means you're bringing them into this moment not "from the past" and not even "for the future," but for what that act of re-membering does to the quality of the lived experience for this very singular moment.
It's as if, when there is no future, the time frame of ethical action shifts. And so does the time frame of emotions such as hope — because both hope and ethical action seem to require a future-oriented perspective.
What if we squeezed the future orientations of ethical action and "hope" down and compressed them into this concentration (camp) of the space/time of the Anthropocene present? What if we start thinking and acting according to something like: "the act of kindness performed in this singular moment has implications and scope far far beyond here and now — and, at the same time, there's nothing other than this"? I think something like this might be what many deep indigenous practices and Zen practitioners have been offering humans for a long time.
Hearing you speak today has helped me think about these two things in new ways.
RS: Yes, I like that. I like the sense of bringing cosmic reverberations into the now, but also that it's really coming back to the moment of now.
SS (Jamie): On March 11, 2013, on the two-year anniversary of the 2011 Tōhoku earthquake and Fukushima accident, we wrote a blog post that we called "Next 5 years" to express our sense that within five years, as Anthropocene forces and events intensified, broader audiences would have increased awareness of what's unfolding planetarily. It seems as though this awareness is growing now mostly because people, on a global scale, are experiencing strange local weather. But, what's your sense of the more thoughtful conversations that might be resulting? Do you feel there has been a shift in awareness of the Anthropocene since you went to the Cornell conference in 2013?
RS: I think a lot of people are concerned and I think there is a wider awareness. At a certain level, I think there is also a deeper and more active anxiety. I think about conversations I have with people and I think the awareness and anxiety seem to come in waves. It seems there's been an increased intensity of awareness and an increased concern that it's too late and this does not have a happy ending. It does seem that more and more people are understanding this.
SS (Jamie): Yes, the release of the IPCC (Intergovernmental Panel on Climate Change) report this past September might have been a big part of generating that broader awareness. The news that we're no longer stopping global warming, and that all we can do is adapt from here on — adaptation instead of mitigation — was a big reality check for many people.
RS: I don't know what that means for the hive mind. That news might be filtered out. I do think it goes in phases. There have been moments … if you look back there was this moment in the 70s of intense awareness of the problem with oil.
SS (Liz): All of it was known then.
RS: Yes. You go back and watch Soylent Green and it's all there. And then, we're like "never mind, we're going to do Reagan." That happened, and then the awareness comes back again with Al Gore briefly. And it's coming back again hard now.
Now I wonder, will it last? Will we go through another period of denial and then sort of forget again? Will we have backlash? Go in another direction? Will the anxiety push or drive the U.S. to another invasion? I don't know. As a species, we don't really behave well in large groups so I'm not really very hopeful about it. But, it does seem to be a moment now where there's an increased awareness of sort of how fucked we are.
SS (Liz): I find myself walking around daily, seeing everything through this frame, and it seems jaw dropping that people and events are still oblivious. I was wondering whether you see the world through this frame all the time? Does your practice lead you to feel something other than amazement at how oblivious so many humans seem to be?
RS: It's hard to live with all the time. My partner finds it a drag. That's part of why I try to make it a practice to actively think about it, so that at other times I can put it down. I can't wash it out of my life or my perception, but there is a difference, especially when I was really focusing on writing the book. Everywhere I went was like some science fiction movie or that Charlie Kaufman film where you're walking around and watching the buildings crumbling around you. You think things like: "this might be the last … this is the last X". That's powerful. And it's heavy. And it does the thing you mentioned, where you're sort of agape that other people just go about their lives. And sort of agape that one's self goes on: Why am I getting up in the morning? Why bother going to the gym today?
There's a way in which that kind of intense awareness all the time can be debilitating. It can also disconnect us from each other. Maybe that's why I think there's value in being intentional with the awareness and having periods of time with the focus.
This is part of why we have practices around death and remembering. We have these practices so that we can carry them around with us in this moment, but we also can function and take care of each other. I think it's important to have a more intentional relationship around how we practice being aware of the Anthropocene. I'm not saying to not think about it, but that we should think about it in a focused way and maybe even ritualistically. Let's figure out how to have an "Anthropocene Day" or go to church or synagogue or Zendo. Or all of us just come together and have a moment of spirituality connecting to the wider world that's dying, and dying, and dying. And then, you go and live it.
SS (Liz): It seems that this awareness of the ending of our civilization could tap into the narcissistic aspects of culture in the United States. It could be a way of seeing the Anthropocene as being "all about me," "all about us (humans)," and just feed narcissistic self-absorption. There are people who are now using the Anthropocene to do just that. I think there's a real danger in this. U.S. culture is already set up for denial and flipping the Anthropocene into some welcome, fundamentalist religious fulfillment of prophesies about the end times. I think there is a real potential for that in the United States, for the narcissistic side of the New Age to get triggered by an awareness that this civilization is ending.
RS: And to be one of the select few who know that this is urgent.
SS (Liz): And that somehow, "I'm better than you because I'm aware of it" or "I know more about it than you do, so therefore I'm somehow more enlightened …"
RS: For me, however, I can turn it into trying to be more patient and more compassionate and more open, because what else? We're all going to die anyway.
SS (Jamie): Yes, there's the question of how do you want to be with this? Do you really want to be shouting at people about how you knew this was coming? In the end, it's how you fill your hours and practice your life. It seems crazy to be taking so much for granted, like having another precious day against the odds, for example. To enact a gesture of gratitude or awareness yourself first — instead of telling other people they should do that — that's much harder than talking about it.
SS (Liz): I think the idea of there maybe being a wildcard is really interesting. I'm curious about that. You said it earlier: we just don't know the end. There may be a wildcard in the climate change models or in human cultural practices that will get played and send all of our imagined futures off into new directions. I don't see the wildcard as another version of "hope." But I do see it as something that is humbling. Every time I hear myself saying to someone: "Really? Don't you realize that this is going to happen and that's going to happen, and this is happening right now?" – I think: "Wait a minute; I'm talking as if I really know what's going to happen." There are wildcards everywhere. That's the complexity of the universe. That's a powerful thing to meditate on too. What might the wildcards be? Again, not as a way of grasping at straws of hope, but because of the deeper humility that it fosters somehow.
RS: I know what you mean. And that's neither grasping at straws of hope nor letting it turn into even more terrifying possibilities. We don't know what's going to happen. It's a hard space to inhabit, especially because it's so close. People want to deny it or brush it off, but we don't actually know. We really don't.
[…] it and resent it and wish it would go away–I do this because I know it can't go away. Roy Scranton, who wrote Learning to Die in the Anthropocene, speaks of setting aside time and space in his day to fully, […]
Pingback by Points of Service: Responsive Art-Making & Intimate Public Discourse | climateanxietycounseling 10.19.2015 @ 9:10 am
Glad you ended without knowing what was going to happen. And therefore having trouble knowing what to do – aside from philosophizing an sitting quietly in a corner. Never inherently bad things to do …. see Nevil Shute On The Beach.
Comment by John 11.30.2015 @ 1:18 pm


Imagine the sweetly spicy goodness of Mexican Hot Chocolate condensed down into a light and fluffy cupcake. This baby packs a punch!
Preheat oven to 350°F. Line a cupcake tin with cupcake liners. Set aside.
In a small bowl, whisk together flour, cinnamon, baking soda, salt and cayenne pepper. Set aside. In another small bowl, whisk together hot water and cocoa powder. Set aside.
In a stand mixer, cream together butter and granulated sugar until light and fluffy, about 2 minutes. Add egg, vegetable oil and vanilla extract, mixing until combined. Then mix in flour mixture, alternating with water mixture, mixing until there are no lumps.
Spoon batter into prepared tin, filling 3/4 full. Bake for 16-18 minutes, or until a toothpick inserted into the center comes out clean.
Remove from pan and let cool completely on a wire rack.
In bowl of a stand mixer, combine the heavy whipping cream and powdered sugar. Using whisk attachment, mix on high for 1-2 minutes, or until soft peaks have formed.
Transfer whipped cream to a piping bag and pipe onto cooled cupcakes. Sprinkle tops with shaved chocolate and serve immediately.


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Recently my style has been leaning more on the casual yet chic side. I've been really into wearing dresses a lot more lately. Dresses can be perfect thing to wear throughout summer, especially with them being able to feel effortless but also very stylish at the same time. Todays look is all about having the effortless feel, but incorporating that minimal look at the same time. I found this lovely dress at Forever 21 and instantly fell in love with it! You can never go wrong with a simple black dress. To go along with it I paired it with my heeled leather boots that I got awhile back to finish off the look.
How I Wear Black In Summer!


Mormon Baptism Controversy Now Includes Catholic Witness To Holocaust : The Two-Way Jan Karski's biographer, who credits him with providing the first detailed descriptions of the systematic extermination of Jews, said attempts to convert his religion after death is the kind of intolerant act Karski opposed during his life.
He wasn't Jewish and he wasn't a victim of the Holocaust, but the discovery of Jan Karski's name on Mormon proxy baptism records has angered those already upset about posthumous Mormon baptisms of prominent Jews and Holocaust victims.
Jan Karski was a Catholic whose mission for the Polish resistance during World War II included sneaking into the Warsaw ghetto, where he witnessed executions and naked bodies piled in the streets. Then he disguised himself as a Ukrainian guard and infiltrated a concentration camp.
Karski biographer E. Thomas Wood credits the former Polish diplomat with providing the first detailed descriptions of the systematic extermination of Jews to Allied leaders in London.
Wood heard last week's news about the father and grandfather of Holocaust survivor and Nobel laureate Elie Wiesel, whose names were discovered on genealogical records used to identify candidates for the Mormon practice of posthumous baptism.
The week before, the Simon Wiesenthal Center denounced the appearance of the names of Wiesenthal's parents on Mormon baptism records.
So, Wood asked genealogical researcher Helen Radkey to check the records for Karski's name, and was shocked to find a baptism and other "ordinances" that confirm the Mormon faith of the deceased.
"I know what his faith meant to him, and I know he would be outraged at this effort to appropriate his mortal soul for another religion," Wood wrote in a letter to the Church of Jesus Christ of Latter-day Saints. "This act will bring pain to his Roman Catholic and Jewish friends and admirers around the world, among others."
Wood called on Mormon leaders to remove Karski's name from church records.
"Attempting to convert him to another religion after death strikes me as precisely the type of intolerant act he stood up to oppose throughout his life," Wood wrote.
In response to a request for comment, Mormon church spokesman Michael Purdy issued a statement restating the church's opposition to and attempts to halt baptisms involving Holocaust victims. But the statement did not address the circumstances involving Karski, a Catholic who was not a victim of the Holocaust.
When pressed, Purdy added, "If there is any improper submission (e.g.—members submitting names from those not related) the principles are the same. In this case, we have suspended this person's access."
Last week, the church announced it had identified the member responsible for the recent Wiesenthal baptisms and suspended indefinitely that person's access to genealogical records.
Church policy limits the baptisms to direct ancestors but Mormon Apostle Quentin Cook told NPR in 2009, "We concentrate first of all on our ancestors and then for the people in the world at large."
Jewish groups have protested Mormon baptisms of prominent Jews and Holocaust victims since 1992, and have reached agreements with Mormon leaders aimed at purging Mormon records of thousands of names and blocking these unwelcome baptisms. But they have continued.
Jews have not been alone in expressing concern. In 2008, the Vatican instructed Catholic bishops throughout the world to decline to turn over parish records to genealogists working for the Mormon church.
A letter to the bishops said this was necessary "to ensure that such a detrimental practice is not permitted in his territory, due to the confidentiality of the faithful and so as not to cooperate with the erroneous practices of the Church of Jesus Christ of Latter-day Saints."
Last week, Mormon baptism became a very brief issue in the presidential campaign of Republican Mitt Romney, a member of the Mormon faith. Wiesel asked Romney to denounce his religion's baptisms of Jews and Holocaust victims. Romney didn't respond, and his campaign referred questions about the practice to the church.
Mormons believe the posthumous baptism rite has no effect unless the deceased soul accepts it.
It's not clear whether the problematic, highly publicized baptisms are the work of overzealous members ignoring the rules or disaffected Mormons out to embarrass the faith and, perhaps, Mitt Romney.
"While no system is foolproof in preventing the handful of individuals who are determined to falsify submissions we are committed to taking action against individual abusers by suspending the submitter's access privileges," Purdy says. "We will also consider whether other Church disciplinary action should be taken."


text:
Google Enterprise Recognizes Partner of ISS, Agosto as Global Cloud Platform Partner of the Year
Agosto Instrumental in Development of Image Sensing Systems' CitySync Safety Product
ST. PAUL, MN (March 11, 2014) Image Sensing Systems. Inc. (NASDAQ: ISNS), the world-leading developer of above-ground detection and information management solutions, announced today that its partner, Agosto Inc, was named Google Enterprise Global Partner of the Year for Cloud Platform. Agosto was instrumental in the development of Image Sensing Systems CitySync Safety platform. The award was presented this week at Googles annual Global Enterprise Partner Summit in San Francisco, California.
CitySync Safety is an innovative cloud-platform back office solution that automatically turns data collected from license plate recognition (LPR) technology into crisply analyzed information. This next-generation software is specially designed to integrate with the companys globally leading LPR solutions, including the most sophisticated fixed and mobile cameras, capable of reading hundreds of plates simultaneously. As cameras retrieve images, the back office software captures license plate numbers in real time and cross-tabulates them against local and national hot-list databases. The data also can be archived temporarily in compliance with state and federal regulations for retroactive searches of vehicles connected to crime scenes or suspects.
We are very excited for Agostos recognition, which we believe further validates the power and potential of our CitySync Safety product. We have a long legacy of innovation and developing breakthrough technologies for our markets. The partnership between ISS and Agosto had the right combination of vision, strategy and ability to bring our vision for CitySync Safety to life, said Kris Tufto, CEO of Image Sensing Systems. We continue to investigate new ways to apply sensing capabilities that connect the physical and digital worlds, including mobile and network connected devices and other ground-breaking products to make our cities safer, more livable, and sustainable.
Image Sensing Systems partnered with Agosto, a Google Apps and cloud product development firm, based in Minneapolis, Minnesota, to help bring CitySync Safety to fruition. Agosto provides IT services including Google Apps deployment and builds award-winning products on the Google Cloud Platform. The company also deploys Google Enterprise Search solutions and provides managed services and support.

redpajama_set_name: RedPajamaCommonCrawl


Support a Small Business with a Quick Vote!
Chase Bank and LivingSocial have joined together to create Mission: Small Business to help small businesses across the US by awarding up to 12 individual $250,000 Grants. With this money, business owners can grow by expanding, upgrading equipment, or improving a product or service.
A local business to me, Clinical Organics, has a wonderful organic skincare line and has sent in an awesome business plan for this competition. We would love if you could take one minute to show your support with a quick vote!
Find the search box and type "Clinical Organics" and then select "New Jersey", then "Search"
Click vote, and you're done!
I included a screenshot above so you can easily see where the search boxes are.


text:
ACOA Lends Eadie Tech $300K
by Peter Moreira | May 16, 2019
Brennan Eadie
Halifax-based medtech company Eadie Technologies has received a $153,000 loan from the federal government to help finance the design and development of its device for testing glaucoma patients.
The Atlantic Canada Opportunities Agency issued a statement Thursday saying it had lent the company money via the Regional Economic Growth through Innovation program – a nationwide program that backs innovative companies and the ecosystem.
Headed by glaucoma specialist Dr. Brennan Eadie and his father Frank, Eadie Technologies is developing a wearable headset that will simplify the standard testing glaucoma patients undergo to manage their disease. The company built a proof-of-concept device last year and is now working on a functional prototype that could be used in clinical trials. The company hopes to have a product in the marketplace by the end of 2020.
"It means a great deal to the company in terms of being able to leverage up the investment capital we have in order to do the things that are necessary to bring this product to market," Frank Eadie said in an interview. "The onus is on us to make sure this is a dependable product, which is what we intend to do."
Glaucoma is the leading cause of irreversible blindness around the world, and people suffering from it should undergo visual field tests once every four to six months, depending on the severity of their illness. These tests are currently conducted on a large, clunky desktop device in a doctor's office, with each test taking about a half hour, Eadie said
Halifax Medtech Company Adaptiiv Partners with Italy's EZB
Eadie Technologies, which employs five people including the co-founders, aims to replace the clunky machine with a headset, which would speed up the process and allow for remote testing.
"By reducing the margin of error in current vision tests, Dr. Eadie's game-changing technology has the potential to impact how glaucoma and other eye diseases are diagnosed and treated around the world," said Halifax MP Andy Fillmore in a statement. "Not only will this device help with the accurate detection of eye disease, it will also improve the lives of thousands of Canadians suffering from existing conditions for which frequent tests are vital to properly manage their disorders."
Frank Eadie said the company is still assessing how it will proceed with applying for regulatory approval. The company so far has raised $300,000 in equity investment, mainly from ophthalmologists, and will likely try to raise a further $300,000 this year.
The company is working closely with Dalhousie University's Glaucoma Research Group, and has contracted out work in developing the product to the engineering company Enginuity and the software development company T4G.
Disclosure: ACOA is a client of Entrevestor.


What happens if you're a laid-back modern hipster who's into goth and rock? Looklist, a curated fashion site based in Denver, can tell you what happens. This is what happens. Black, black, black!
Pinning can get tedious. Wouldn't you rather just tell someone kinda what you like and let them figure you out? Leave it to Looklist, a newish algorithmic-driven experiment on the Web from a graduate of the notoriously edgy CP+B advertising agency. This fashion and hairstyle site is curated by humans so you won't find any frumptacular oofs (though the company is toying with machine learning so there could be some computer moderation in the future). Tell it a few things you're looking for — sultry or goth/rocker, sequins, hats? — and it will learn the looks you're interested in seeing. "We approve everything before it comes out to try and prevent selfies, ad images and crappy photos," said easy-on-the-eyes founder Shaz Sedighzadeh. Tags galore help with searching and refinement with the goal being to help you find what you want faster. Sedighzadeh showed his experiment to The Foundry Group, which apparently approved and gave it some money. "We've got a year of runway to see where it takes us," Sedighzadeh said.
Recent news: The Foundry Group in Boulder invested $174,000 in seed funding.
Ello is a Public Benefit Corporation, with a legal obligation to never display paid third party advertising, sell user data to a third party, or sell our company to anyone that would ever do any of those things.
Wait up! Before you start offering your neighbor stock if they invest in your Colorado company, there are rules to be made. And those are not quite ready. That is now up to the Colorado Division of Securities, which on Monday said draft rules will be ready later this month.
1. Company must be properly registered with the Colorado Securities Division, a division in the Colorado Department of Regulatory Agencies (DORA). Online intermediaries, through whom the crowdfunding transactions will be conducted, must also register with the Colorado Securities Division. Rules for this process are forthcoming.
2. Accredited investors, or those with incomes above $200,000 or net worth that exceeds $1 million, can invest as much as they want. Every one else — the reason for the law — can invest a maximum of $5,000.
3. Companies can raise $1 million in total assets. But if the company is willing to submit audited financial statements to the Colorado Securities Division, it can raise up to $2 million.
Any questions? Call the state's Division of Securities office at (303) 894-2320 or www.dora.colorado.gov/dos.
Ello Mobile app coming to iPhone and Android in spring 2015. Photo courtesy of Ello.
Ello, the little social networking site that could, just raised another $5 million from investors, bringing its total investment to $11 million. Not bad for a company that originated as a private social network among seven friends.
The new funds come from current investors Foundry Group, Techstars Ventures and FreshTracks Capital. The previous round — $5.5 million last fall — went toward hiring developers and adding several features to the site: drag and drop editing, drafts and full-screen browsing and navigation. Mobile apps for iOS and Android are set to release this spring.
"The money we've raised will be 100 percent used to let Ello continue to hire only the best people, and to let us take our time to grow and build Ello right, with the right features in the right order," Paul Budnitz, Ello's CEO, said in an e-mail.
Mark Solon, managing partner at Techstars Ventures, will also join the Ello board.
When Ello reached the nation's radar last summer (even Tonight Show host Jimmy Fallon weighed in), its appeal was as the anti-Facebook. Ello's team had no plans to track personal users or sell their data.
But the attention may have been too soon. The company was still in beta. Even as it started approving new users, the site was admittedly buggy. It was limited to computers. You couldn't share someone else's post that you liked. It was difficult to find friends. Bugs were fixed. Simple features were added, along with some complicated ones.
The Ello team has grown to 27 people, with about two-thirds located in metro Denver. Co-founders and head designers Todd Berger and Lucian Fohr are in Boulder. Other co-founders with software developer Mode Set are in Denver. Budnitz is in Vermont.
A recent hire includes Pete Sheinbaum, the former CEO of Daily Candy, as Ello's chief operating officer.
"Our dev team are all senior developers. We purposely hire rule breakers who have their point of view and are free to express it in the things they make," Budnitz said.
Ello is sure to cause a commotion today and not because the Boulder-based social networking site went viral a few weeks ago.
The start-up got its first round of funding, raising $5.5 million from a group of investors led by Foundry Group (see its statement), Techstars' Bullet Time Ventures and FreshTracks Capital.
What does that mean? "The Ello PBC Charter makes it legally impossible under US law for investors to require Ello to ever show ads, sell user data, or sell the company to any buyer who would violate any of the listed conditions," the company said in a statement.
All along, co-founder Todd Berger has said Ello is ad-free and will always be. It doesn't track users, and it doesn't care to. But skeptics were everywhere, which is probably why Ello converted to a public charter.
While you would think this would greatly limit potential revenue and financial growth, new investors apparently don't think so.
Ello co-founders Todd Berger and Lucien Fohr at their Boulder office.
Confused about Ello? A few steps to get you started.
Have you been wondering what that buzzy new social network Ello is all about? So were we. So, we stopped by its headquarters in Boulder (the design studio of Berger & Fohr) and got a beginner's guide to Ello from co-founder Todd Berger.
Watch Denver Post videographer Hyoung Chang's video of Ello's founders explaining Ello: Click HERE.
Apple Pay promises to be the missing link that just may get consumers to ditch their wallets and credit cards and use their phones to pay for dinner or merchandise while shopping at brick and mortar stores. I'll be taking a first-hand look at the phenomena, as soon as I can download it!
Apple also plans to host a conference call for its fiscal fourth-quarter results this afternoon at 3 p.m. MST.
Got local tech news? If you're a Colorado tech company and have something to say, let me know ahead of time to get your company/product/service/news on our radar. Email me at tchuang at denverpost.com.


text:
package com.biotherapy.ehbh.service;

import com.biotherapy.ehbh.model.Student;

public interface StudentService {

	/**
	 * 新增学生
	 * @param student
	 */
	void insertStudent(Student student);

	/**
	 * 学生登录
	 * @param userName
	 * @param password
	 * @return
	 */
	boolean getStudentByLogin(String userName, String password);

	/**
	 * 检查用户名
	 * @param userName
	 * @return
	 */
	boolean getStudentByUserName(String userName);
}

redpajama_set_name: RedPajamaGithub


Did you know only 8% of the people who make New Year's Resolutions will keep them! Today my guest is Jim Angle, the Founder and CEO of Practice Field Coach LLLC and the Academy For MOmentum and author of Spark Your MO, the Ultimate Goal Management System.
Academy For MOmentum is an on-line program that will help you choose out of 10 areas or facets of your life where you want to take action to reach your desired goals. Whether it is losing weight, getting healthier or managing your finances, this program will help you create the necessary action steps and will hold you accountable so you can finally succeed at your New Year's Resolutions or ANY goals that you wish to make.
This is for individuals, businesses, healthcare and academia. Let Jim teach you how you can achieve whatever goals you want to achieve.
Perhaps this will be the year you FINALLY succeed at your New Year's Resolutions!


text:
ULSU In Support of PrEP
November 2, 2017 - By Nicole Glennon
A campaign for ULSU to campaign in favour of access to a preventive HIV medication was passed by the students' council on Wednesday.
PrEP (Pre-Exposure Prophylaxis) is a HIV preventative medication that works by taking one pill every day. It can be taken by people who are HIV negative (people who don't have HIV) to greatly reduce the chances of contracting the virus. Research has shown that PrEP is highly effective in preventing the sexual transmission of HIV when taken consistently.
The PROUD study in the UK reported that PrEP reduced the risk of HIV by 86% for men who have sex with men, while the American Centre for Disease and Control Prevention reported it reduced the risk of contracting HIV by up to 90%.
Despite the drug being recommended by the World Health Organisation and rising HIV figures in Ireland, the drug is not readily available here.
According to Lorcan O'Donnell, who led the 'PrEP Now' campaign in UL, Ireland is "in the middle of a HIV crisis" right now.
"One person is newly diagnosed every 18 hours, last year was the highest year on record and our government, our health minister and our Taoiseach refuse to do anything about it" he said. Truvada, a drug currently available in Ireland as part of Post-Exposure Prophylaxis (PEP), for people who have had a potential exposure to HIV, has been licensed for use as PrEP in Europe since August 2016.
However, unlike other countries such as the United States, the drug can not be obtained for free here as it is not covered by the HSE's Drugs Payment Scheme.
"PrEP is only legally available through prescription in Ireland which would cost about €400 a month. It can be got online and imported in, however this is illegal," the Sports and Exercise Sciences student explained. This was being done up until recently, but then shipments of PrEP starting being seized. "Not only are the government just passively allowing HIV rates to rise, they are now actively stopping at risk groups of getting medication that could prevent them from getting HIV," he said.
Last year, Mr O'Donnell organised one of the first rapid HIV testing days on an Irish campus in conjunction with Out in UL, the Students' Union and GOSHH (Gender Orientation Sexual Health HIV) for SHAG week.
After the success of the rapid HIV testing day, O'Donnell realized this was an issue UL needed to get behind. O'Donnell said: "It's really important that third level institutions are leaders in terms of sexual health because of the population that attend them and UL passing this has shown that we can be a leader on a national level and use our voice for good."
Mr O'Donnell hopes that this will create a dialogue for students who may not have known about the rise in HIV cases in Ireland, and that it will inspire other universities around Ireland to do the same. "If every college or university in Ireland was calling for this, how powerful a message would that send?"
"[It is] more proof that young people are a powerful tool that politicians just seem to forget about, but we have opinions and we have things we want to change – so it's time they start listening to us if they want to us to vote for them!" Mr O'Donnell also believes that students have a responsibility not to "bury their heads in the sand" and educate themselves on sexual health, STIs and HIV.
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A. Iddat is a waiting period a woman has to undergo after either Talaaq (Divorce) or death of her husband. The Iddat of Talaaq is a period of three haidhs (menstrual cycles) according to the Hanafi Mathhab, and according to the Shaafi' Math-hab it is three tuhrs. A tuhr is the clean period after haidh. The Iddat of Talaaq commences from the very moment the husband has issued Talaaq. However, if he has sinfully issued Talaaq during the wife's haidh, then although the Iddat begins immediately, this haidh period is not enumerated among the three. The Iddat consists of three full haidh cycles, not two and a part. If the husband had issued Talaaq Raj'i (Revocable Divorce), and if he does not reconcile with his wife before expiry of the Iddat, the Talaaq is transformed into Talaaq Baain. Such a Talaaq is irrevocable. Reconciliation without Nikah is not valid. However, a new Nikah does not cancel the Talaaq. The Talaaq remains suspended and comes into effect with any future Talaaq. Thus, if after two Talaaqs, reconciliation took place, one more Talaaq issued will be the end of the road. All three Talaaqs take immediate effect and reconciliation is then no longer valid.
Q. Is the iddat of a divorcee three months?
A. The iddat of a menstruating woman is three haidh periods. The haidh period in which the Talaaq is given is not counted. Three full haidh periods will be her iddat. The iddat of an old woman beyond the age of haidh is three months from the day of Talaaq.
Q. How long is the Iddat of a woman whose marriage was annulled by Khulah?
A. The iddat in any form of divorce is three haidhs (menstrual cycles).
Q. What is the Iddat of a woman in a Khula' separation?
A. The iddat of Khula' is the same as the iddat for Talaaq which consists of three haidh (menses) periods, and if the woman is pregnant, then until delivery of the babe.
Q. My husband died a month ago. I have read somewhere that after the death of the husband the wife should spend a period known as the Iddat in her husband's home. What I would like to know is whether it is permissible for the wife of the deceased to visit her relatives while she is in her Iddat?
A. When the husband dies the wife has to spend a while in lddat. The lddat, if she is not pregnant is four months and ten days and if pregnant is until delivery of the babe. During the Iddat it is not permissible for the woman to leave the residence of her husband, i.e. the home in which she resided at the time of her husband's death. However, she will he permitted to leave her home if there is strong cause or a valid Islamic reason. Thus leaving the home during the Iddat for visiting relatives is not permissible.
Q. A woman was given Talaaq during her haidh period. Is this haidh period counted as the first of the three haidhs which form her iddat?
A. The period during which the Talaaq was given is not part of the three haidhs. The first haidh will be after she gets her tuhr (period of purity). Her iddat commences from the time she was given Talaaq, but the three haidhs have to be three complete cycles.
Q. A woman was divorced. After one haidh period ended, several months have lapsed without the next haidh commencing. How should her iddat be determined?
A. The divorced woman has to wait until she receives her third haidh and after its ending will she be free from her Iddat. Regardless of the delay in the third haidh, she has to wait in Iddat until the haidh arrives. The iddat of a woman beyond the age of haidh is three months. But for a woman who does experience haidh, the iddat will remain three haidhs, irrespective of the time.
Q. A practicing Shaafi lady married to a Hanafi man was divorced during her tuhr. Does she have to observe iddat in terms of the Hanafi or Shaafi Math-hab? Also explain how the three periods of the iddat have to be calculated.
A. She has to observe iddat according to the Shaafi Math-hab. Her iddat consists of three Tuhr periods. A Tuhr is the period of purity between two haidh (menses) periods. In her case the Tuhrs will be counted after the haidh which followed the Tuhr period in which she received her Talaaq. The Tuhr in which the Talaaq was given will not be counted.
Q. A man divorced his wife the same day the Nikah was performed. After the Nikah the woman remained by her parents. They never were together. What is the rule of the Iddat for her?
A. Since the marriage was not consummated in any way whatsoever, the divorced woman does not have to sit in iddat. There is no iddat for her.
Q. A woman whose husband has died is 75 years old. What is her Iddat?
A. The iddat of a woman whose husband has died is four months and ten days even if she is 75 years old.
Q. A person said that a very old woman who does not menstruate does not have to observe Iddat when her husband dies. Is this correct?
A. Even a very old woman of more than a century, has to observe the Iddat of four months and ten days when her husband dies. What some people are saying is baseless.
Q. Is it permissible for a woman in Iddat to go in her backyard to hang up clothing?
Q. Is it permissible for a lady in Iddat to go into her enclosed backyard?
A. It is permissible for a lady in her iddat to go into her enclosed yard for any valid purpose, whether to relax, do washing, gardening, etc.
Q. Can a woman spend her iddat in the home of her sister and brother-in-law?
A. It is not permissible. She has to compulsorily spend her iddat in the house which was at one time her marital home. If for some valid reason she is unable to stay in her previous marital home, she should live with her parents or brothers or some other mahram, not with her brother-in-law. This is not permissible.
Q. A woman in her Iddat moves from house to house. Is this permissible?
A. It is haraam for a woman in her iddat to move from house to house without valid Shar'i reason.
Q. Is it permissible for a widow to attend a court hearing during her Iddat? The man who had killed her husband is being tried in court. The widow attends the hearing.
A. It is haraam for the widow to attend the court hearing during her iddat if she has not been subpoenaed to attend. If she attended merely to hear the proceedings, then she was sitting in court under the La'nat (Curse) of Allah Ta'ala. In fact, it is not at all permissible for women to attend courts merely to listen to proceedings even if they are not in Iddat.
Q. A female who is in iddat has to leave home to write exams. Is it permissible?
A. It is not permissible to leave the home to write exams during your iddat. The iddat is Waajib. It is Allah's command. You may not violate the command of Allah Ta'ala for a worldly need which is not even a role ordained for woman by Allah Ta'ala.
Q. If medical tests confirm beyond doubt that a widow is not pregnant, will it be permissible for her to end her Iddat before four months and ten days?
A. It will never be permissible for a woman to forego her iddat regardless of the conclusions of medical examination. Even if it is confirmed that she is not pregnant, she has to observe the mandatory Iddat period.
Q. A Muslim woman's non-Muslim husband died. Does she have to observe Iddat?
A. The Muslim woman did not have a husband. Marriage to a kaafir male is not valid. She was therefore living in the state of adultery with the man. Nevertheless, she has to remain in Iddat which is a period of three haidhs (menses) from the time of separation.
Q. Some people say that immediately the Iddat of a widow expires, she should dress smartly and step out of the house. Is this correct?
A. No, a woman does not have to step out of the house immediately or at any time after expiry of her iddat. The claim of the aunties regarding dressing smartly, etc. is baseless.


I remember as a child at the end of the school holidays mum would always take us shopping for our 'back to school' needs and it was a time that I always loved! It was so exciting to get that brand new pencil case, brand new books, brand new pencils that no one was allowed to touch, well at least for the first couple of weeks at school.
I'm not sure who was more excited to go 'back to school' shopping me or Bella, Giselle was super excited anyway as she seems to always get what her big sister has so it was going to be win win for her! Bella's heading into grade one this year so this year she is able to bring some of her own gear to school plus we needed to set up our home desks.
Our destination for 'back to school' shopping was straight into Officeworks the back to school specialists. I knew I would be guaranteed to find everything my girls needed under the one roof. I also wanted them to choose what they wanted to help them be amazing at what they did this year at school and kinder.
Off to a great start with the girls having their own trolleys and of course straight in front of us are the cool new Sharpie fine marker pens that Bella has seen on TV which apparently all the kids have to have, so she says! We got to try before we buy which was lots of fun and the girls choose nearly every colour of course as for them the more colour variety the better for when they are writing and drawing. Lots of colour makes work beautiful and it will be noticed.
Both girls were like kids in a candy store. My girls are definitely right brained/creative minds as everything they ran too or looked at was colour, pink, colour, pink and lots of it. Officeworks really has the store set up in an order making your selections easy for 'back to school' shopping.
Little Miss Giselle I think was the most excited. She is starting three year old kinder but to be able to choose all these awesome things for her to be creative, learn to draw, colour in and in her eyes she will be as awesome as her big sister. She was in heaven.
Every kid needs a million sticky notes! Well actually mummy does with this forgetful mind! Bella actually had no idea what they were only that the colours looked like a rainbow.
Decisions, decisions, decisions. It's a tough job having to choose when you have so much to choose from. Officeworks have such a wide selection giving you the best variety around which is fabulous to have it all under the one roof. They also offer a FREE School List Service which can do the 'back to school' shop for you in three easy steps.
Bella had to have pink paper, not plain white as she believes it's the prettiest paper ever. Pink paper is different and her work will be more fun and better than the work she has done before.
Giselle is pint size but there was no stopping her gathering what she needed to be amazing and scissors are her thing. She spotted every pair out on every shelf. For a three year old she cuts pretty well but with her new scissors she's going to cut every shape on different coloured paper perfectly.
This took me me back to childhood. I loved having one of these pencil cases as a kid. Did you have one also? The ones that you cut your name out and do it yourself. I was wrapped my girls choose them too, a fun activity we can do together at home.
We have gathered coloured pencils, coloured paper, post it notes, fine coloured markers, pink sticky tape, scissors, desk bin, pencil case plus many more goodies to help us to strive to be the best we can be and produce amazing school work this year.
The service at Officeworks was so fantastic and the cashier let both girls have their own bags both leaving super happy and satisfied with our back to school shopping!
I had previously purchased desks from Officeworks with super cute little pink chairs. For us its important for the girls to have their own work space and they love it too. We are heading home to set up all our 'back to school' needs at home and get prepared for our school year to start.
Both girls desks are full of colour, they are happy, organised and ready to 'let our amazing out' with our new products to make this year the best it can be!
Thanks Officeworks our 'back to school' shopping experience was so much fun and you made it easy for us to enjoy!
Officeworks has 157 stores nationally, longer trading hours and lots of car parking on offer to make your back to school shopping easier.
Enjoy your back to school and hope your child enjoys bringing out their amazing this year to strive to be the best they can.


text:
International & Transfer Students
Scroll to Transfer Students
DCAD welcomes International Students to join our creative campus. The diverse student population and close proximity to New York City, Philadelphia, and Washington, D.C. is ideal for students studying from abroad. International students find that the small classes and friendly environment allow them to maximize artistic achievement and success.
International student application and acceptance requirements
The Application includes a questionnaire and essay. The non-refundable application fee is $80.
A portfolio of artwork is not required for admission to DCAD, but is recommended. All applicants are invited to visit the college in person for a portfolio review and tour of the school. However, we understand that many international applicants won't have the opportunity to visit DCAD's campus after submitting their application. Applicants who cannot visit in person may submit their portfolio online.
PORTFOLIO TIPS
Include 10 to 15 pieces of original artwork
Drawing from life is recommended
Work should be completed within the last two years
Your portfolio can include any artwork from in the media and style of your choice
Submit a Virtual Portfolio
Certified English translations of all academic records, as well as official copies of all original transcripts are required. Please forward them to DCAD's admissions office.
Official Results of the TOEFL & DET
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For complete transfer policies, please read our Credit Hour Policy.
Disclaimer : The Delaware College of Art and Design is authorized under federal law to enroll nonimmigrant students.


text:
Q: C++ - Does getline have a maximum string or character capacity? My question is in reference to an assignment that I am working on. It seems like there are multiple ways to approach the assignment.
The program I am writing will be a filter for text files. The purpose of the assignment is to get experience with fstream and getline.
Requirements:

*

*Read one text file (any way possible, doesn't have to be all at once)

*Write to a separate text file (any way possible, can append or write character by character)

*It is assumed each sentence ends with a period.

*The first letter of each sentence must be uppercase.

*Everything besides the first letter of each sentence must be lowercase. (proper nouns too - it's a trivial example)

I have a working draft of a program that I have written, but getline has is inconsistent in how it is reading my text file. Basically, it will read one line in as a string, which is what I want. As it reads in the second line; however, the program throws a runtime error halfway through the line and Windows shuts it down.
Does getline have a buffer that fills up and needs to cleaned after each line read?
My pseudo code for the program:

*

*Use getline to read in string from line x stopping at a period (.).

*Iterate over strings characters, uppercasing the first letter, and then lowercasing the rest.

*Read in another string continuing after the last period (.) in the text file.

*Repeat until text file read.

*Write to second text file.

I am implementing getline this way:
getline(fileIN, str1, '.')

str1 is the string that is read from each line.
Am I using getline correctly? Am I thinking this problem through correctly and efficiently?
* I realized as I was finishing this extended question/section that getline may be utilizing more memory for '\r' or '\n' characters at the ends of lines, or for reasons unrelated to memory, getline is not correctly handling (according to my purposes) sentences that wrap to new lines. Does getline not handle sentence/word wrap well?
Also, is there a way to dynamically specify getline to read the first string up to a period (.) or newline ('\n'), which ever comes FIRST?
Thank you for your time and consideration.

A: Yes, you are using getline correctly. Make sure to use it as the condition for your while loop or other conditional:
while(std::getline(fileIN, str1, '.')) {
    // process str1
}

and don't make the mistake that so many others have made of trying to use fileIN.good() or !fileIN.eof() or whatever (this will only lead to headache and heartache).
The buffer of str1 does not need to be cleaned up by you since it is managed by the string class. It will expand as needed and deallocate itself when the variable goes out of scope. That is one of the reasons why we love the Standard Library classes and think twice before using raw arrays.
Also, there are no artificial limits placed on the capacity of a string. The only limiting factor is the available memory of the system, so with virtual memory, it can potentially be a little less than 4GB on a 32 bit system or a little less than 264 bytes on a 64 bit system.

A: The limit on getline (from the C library) is constrained by resources (i.e. memory), so you should not worry that much (unless you have a file with a single line of a billion bytes).
The STL C++ getline has similar limitations.
So you should probably not care that much, unless you want to make a bullet-proof program (and then you might care about other things, like I/O errors, disk full condition, ...).

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