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This is emphasised in the report "Taking children seriously – How the EU can invest in early childhood education for a sustainable future", which was presented at a seminar in Brussels on Friday 17 December.
The body behind the report is the European Panel on Sustainable Development (EPSD), an independent research-based network between the University of Gothenburg, Chalmers and Lund University.
The report's authors include several researchers from Chalmers and the University of Gothenburg, as well as from other Universities in Sweden and Europe.
One of the report's authors is Professor Ingrid Pramling Samuelsson of the University of Gothenburg and, among other things, world president of the OMEP organisation. She is, in addition, speaking at the seminar in Brussels under the heading "Early childhood education and sustainable development".
Capable children
Small children are more capable of acting, thinking, reasoning and understanding than is generally believed. This is the contention of the report, which provides an overview of current scientific findings concerning children's interest in and capacity to understand issues surrounding the social, economic and ecological dimensions of sustainable development.
– We want to emphasise the issue of early childhood education for sustainable development and the importance of the EU attending to children's interests and rights within this area to a greater degree than is currently the case. It is also hoped that the research in the area is strengthened, as small children are an important element in sustainable development, says Bo Samuelsson, chairman of EPSD.
Recommendations to the EU
EPSD makes a number of recommendations to the EU in the report. These include recommending that education within both sustainable development and early childhood education should be an integrated and essential part of programmes for both education and in-service training of preschool teachers.
Another recommendation is that the EU should increase or modify existing framework programmes in order to stimulate innovation through integrating education for sustainable development and preschooling.
Download the whole report "Taking children seriously – how the EU can invest in early childhood education for a sustainable future" (pdf)
Facts about EPSD:
The European Panel on Sustainable Development (EPSD) is an independent research-based network between the University of Gothenburg, Chalmers and the University of Lund, with the goal of influencing EU policy in relation to a sustainable society based on scientific grounds.
The Centre for Environment and Sustainability (GMV) has a coordinating function in the different EPSD projects, in which individual researchers from other European universities also participate.
Read more about EPSD>>
For further information, contact:
Bo Samuelsson, chairman of EPSD, +46 76 786 56 13, [email protected]
BY: Torsten Arpi


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Labeled NFS/Demo/UserMapping
The network users are mapped between the Kerberos, NFS, and LDAP server and the network hosts (i.e. Kerberos, NFS and LDAP clients) using several different sub-systems. The key to connecting them all is the user-name, the string of text that uniquely identifies an individual on the network. This string is shared across the hosts and between the three servers. The use of user-name can further be broken down between identity authentication and identity mapping services.
The two 'Basic Steps' sections below show the basic authentication and identity mapping steps taken when a user logs on to a client machine. The sections following offer a more detailed explanation of what is going on how the machines were configured to do it.
- 1 Simplified Authentication Steps for User Login
- 2 Simplified User Mapping Steps
- 3 Identity Authentication Service
- 4 Identity Mapping Services
Simplified Authentication Steps for User Login
on the Client
- PAM is used to authenticate users, which is configured to use Kerberos.
- Kerberos credentials are associated with a username, which require the correct password to be accessed.
on the Server
- Kerberos server responds to client requests to check the user's password and return credentials.
Note: The password is not sent across the network. It is checked locally on the client using response from the Kerberos server.
Simplified User Mapping Steps
on the Client
- Examine /etc/idmapd.conf to find how where to do user translations
- Default configuration indicates nsswitch
- Examine /etc/nsswitch.conf to find out what to use for translations
- Default configuration indicates LDAP for user info and auto-mounting
- User enters user-name, look up user-name on LDAP server
- returns UID, GID, shell, home directory path
- Mount users NFS home directory using the LDAP values for path, UID, GID, etc...
- Complete user login
on the NFS Server
- NFS server maps user-name and group names to local UID and GID values (i.e. LDAP values are not used).
Identity Authentication Service
The authentication service is provided mainly by the Kerberos server. The realm structure can be more complicated, but in this example, the network user-name matches the Kerberos principal of user-name@REALM (e.g. email@example.com).
Authentication Service, Server Side
The identity of the user-name is authenticated by the Kerberos server interacting with the host machines and the NFS and LDAP servers. Principals are added and deleted on the Kerberos server and it is responsible for checking that a user-name is in fact that user. It then hands out credentials for that user that can in turn be checked by the host machines and the other servers.
Authentication Service, Client Side
Hosts can be configured using authentication-tui and checking a box to turn on Kerberos authentication.
Below that, what was actually happening was changes within the /etc/pam.d/system-auth file. This is part of the authentication system on the machines, the Plug-able Authentication Module (PAM). This file was changed so that system authentication would additionally use the pam_krb5.so library which authenticates a user-name using the Kerberos service.
Identity Mapping Services
The identity information is provided by the NFS and LDAP servers and is mapped using a user-name. LDAP provides the user information necessary for the client hosts to instantiate a user. NFS provides the users' personal files. It provides the files within their home directories.
LDAP Identity
The user-name is used to look up that user-name within the LDAP directory. The LDAP server maps that user-name to the information needed by the host machines to instantiate that user locally. In this example the main information stored is:
- User ID (a unique number identifying the user)
- Groups to which the user-name is a member.
- User's shell
- Path to the user's home directory
- Group information
- Group-name to Group ID (unique group number)
NFS Server User Mapping
The server in this example uses independent User IDs (UIDs) and Group IDs (GIDs). These are associated with user-names and group names on its local system and do not use LDAP provided numerical values for UID/GID. When a client connects to the NFS server, the user-name and group-name values are mapped to the local file system's UID and GIDs.
Host Machine Identity Mapping
The host machines are configured in several different ways in order to map user Identity. One of the first sources is the /etc/idmapd.conf file's Translation section:
[Translation] Method = nsswitch
The client configuration for this file was shown in one of the NFS install instruction sections, but since 'nsswitch' is the current default for Fedora Core 9, it probably did not need to be changed.
/etc/rc.d/nsswitch.conf is the file that configures nsswitch. Nsswitch is the Name Service Switch configuration for the host. This configuration file sets the options available, and their order, when using the GNU C library API's (e.g. libc.so.6) to lookup user information. authconfig-tui can be run to update the nsswitch.conf file to indicate that LDAP is to be used for user information on that host. The pertinent changes to include LDAP were to the following nsswitch subsystems:
- passwod (user,shell,UID,GIDs)
- shadow
- group (group-name<->GID)
- automount

subset: commoncrawl


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Linguiça is a garlic-flavored Portuguese sausage available at most supermarkets. Serve with: Frisée salad drizzled with a red wine vinaigrette.
- Yield
- Makes 4
- 3 tablespoons olive oil, divided
- 2 medium onions, thinly sliced
- 3 bell peppers (1 orange, 1 red, 1 green), thinly sliced into strips
- 1 teaspoon sugar
- 1/2 teaspoon sweet paprika
- 1 pound fully cooked sausage, such as linguiça or kielbasa, cut in half lengthwise and crosswise into 6-inch-long pieces
- 1 cup dry red wine
- 2/3 cup Kalamata olives, pitted
- 1 baguette, halved lengthwise, cut crosswise into quarters
- Heat 2 tablespoons oil in large skillet over medium-high heat. Add onions and sauté until soft, about 5 minutes. Add peppers and sauté until lightly browned, about 6 minutes. Sprinkle mixture with sugar and paprika and sauté 1 minute. Using slotted spoon, transfer mixture to plate; leave drippings in skillet.
- Add remaining 1 tablespoon oil to drippings in skillet. Add sausage and cook over medium heat until browned and heated through, turning occasionally, about 5 minutes. Transfer sausage to plate with pepper mixture.
- Add wine to skillet; boil until reduced by half, scraping up browned bits, about 3 minutes. Return sausage and pepper mixture to skillet; stir in olives. Cook until heated through, about 2 minutes.
- Place baguette quarters on each of 4 plates; fill with sausage mixture, spooning juices over each, and serve.


text:
|This item is currentiy out of stock. Please put your email below. when in stock,we will let you know
Fabric: Cuddle Plush
Style: Animal Costume
Occassion: Party, Halloween & Christmas
Package Included: a Mini Dress, Gloves & Leg Warmer
Item Measurement
Actual fabric colors may vary slightly from online colors due to variations in screen color settings. Once you know your body measurements, consult the Size Chart on the product pages for actual item measurements to determine which size you should purchase. Please select the size that best matches your largest measurement (bust, waist or hip). If you're between sizes, it's usually best to order the larger size so you have room to move, or so alterations can easily be made.
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Puccaso Language System
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text:
abbreviate(redirected from abbreviated)
Also found in: Dictionary, Thesaurus, Medical, Legal, Encyclopedia, Wikipedia.
abbreviate (something) to
1. To shorten a word or phrase into an abbreviation or acronym. Many government agencies have long names that are often abbreviated to acronyms. The pop star abbreviated her name to the first letter of her first name and the first two letters of her last name.
2. To condense or shorten something. During our busy season, our lunch hour is often abbreviated to 30 minutes so we can keep up with the demand. The judge abbreviated the sentence to just 10 months.
See also: abbreviate
abbreviated piece of nothing
Someone who is entirely unimportant, unsuccessful, or without power or influence. He's an abbreviated piece of nothing at the office; no one even knows he exists.
See also: abbreviate, nothing, of, piece
abbreviate something to something
1. and abbreviate something as something to make specific initials or an acronym out of a word or phrase. The phrase was abbreviated to ABC.
2. to make something into a shorter version of itself. The act has been abbreviated to just a few minutes.
See also: abbreviate
abbreviated piece of nothing
n. an insignificant person or thing. Tell that abbreviated piece of nothing to get his tail over here, but fast.
See also: abbreviate, nothing, of, piece


text:
Al-Qaida Magazine Calls for Car Bombs in US Read Latest.
Al-Qaida sounds a call for its terrorist followers to strike the United States and other Western nations with car bombs — and even suggests times and targets — in the Spring issue of its magazine, Inspire.
The magazine manifesto suggests U.S. targets such as Washington, D.C., New York, northern Virginia, Chicago, and Los Angeles, as well as locations in Great Britain, France and "other crusader countries."
The article suggests terrorists aim for places that are heavily populated: sporting events, election campaigns, and festivals.
Christmas and New Year's are suggested as good times for attack. In Europe, the article suggests attacking the Bastille Military Day Parade in Paris and soccer stadiums in England "when huge crowds leave the stadium and celebrate around the entrances and [the English Football Association's] FA Cup matches."
"The important thing is that you target people and not buildings," the article says.
Washington and New York have "symbolic importance," the article says, because D.C. is the seat of the federal government and New York is the former capital and currently the country's financial, cultural, transportation, and manufacturing center.
Northern Virginia is suggested because "almost all the military bases are based in this state, apart from the Air Force which is based in Chicago." The area also is home to many government agencies, the Department of Defense and CIA and "attracts a load of tourists," the magazine said.
Chicago is the second-largest financial center in the United States and is a major transportation hub. Los Angeles is the second-largest city and is home to Hollywood. Celebrities often visit restaurants in the area on weekends, the article says.
A letter from the editor in the front of the magazine reads in part:
"The American government was unable to protect its citizens from pressure cooker bombs in backpacks, I wonder if they are ready to stop car bombs!
"Therefore, as our responsibility to the Muslim Ummah in general and Muslims living in America in particular, Inspire Magazine humbly presents to you a simple improvised home recipe of Shahzad's car bomb.
"And the good news is … you can prepare it in the kitchen of your mom too."
Related Stories:
- Rumsfeld: Obama, Biden Wrong About Weakening al-Qaida
- Israel Says It Foiled al-Qaida Plot on US Embassy
© 2014 Newsmax. All rights reserved.
By Greg Richter


text:
Dumb Azzes Of The Week: Kentucky Parents Leave Their Baby Inside A Hot Car While They Hit The Strip Club! (1 Year Old Found Sweating)
"olice have arrested two people after finding a one-year-old child in the back seat of a car at a strip club. When police arrived, the child was crying and soaked in sweat, according to the arrest record reported by WLKY-TV. The child's mother, Laura DiPrimo, ran out of the club, started the car and rolled down the rear window. The child's father, Thomas Lee, followed. He was wearing a home incarceration bracelet from Clark County, Ind. Both said they had been drinking, according to the arrest report. Police say the child is doing fine and was placed in the custody of a relative."
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The overall number of crimes reported on campus in 2013 increased to 56, compared to 48 in 2012, an increase due largely to a spike in the number of burglaries reported, according to the University's latest Annual Security and Fire Report.
There were 30 and 27 burglaries respectively in 2011 and 2012. However, that number jumped to 41 in 2013.
In addition, changes to the Clery Act, which governs the reporting of crime statistics on college campuses receiving federal financial aid, has added five new categories of offenses and eliminated one. The report covers the 2013 calendar year and was released on Tuesday.
In order to comply with federal regulations, the University must now include the number of incidents reported for sexual assault, domestic violence, dating violence, stalking and hate crimes. Sexual assault and violence were previously covered by two categories: forcible and non-forcible sex offenses.
Within the sexual assault category, the University must now give a breakdown to include instances of rape, fondling, incest and sodomy. These changes to the Clery Act were announced over the summer for implementation in this year's report.
Five cases of sexual assault were reported last year, all belonging to the category of rape.
In addition, four incidents of domestic violence and one incident each of stalking and hate crime, for a total of 11 incidents. There were 16 and 17 sex offenses in 2011 and 2012 respectively, although the reporting criteria were different at the time.
Sexual assault is defined in the report as "any type of sexual contact or behavior that occurs by force or without consent of the recipient of the unwanted sexual activity."
Included under this definition are forced sexual intercourse, sodomy, child molestation, incest, fondling, rape or attempted rape. This definition is derived from the FBI's Uniform Crime Reporting Program and the Violence Against Women Reauthorization Act of 2013. The definitions under New Jersey law differ slightly, distinguishing between sexual assault and aggravated sexual assault.
Definitions of consent also vary slightly. In New Jersey, the age of consent is 16, but individuals as young as 13 can legally engage in sexual activity if the defendant is less than four years older than the victim. The report contains several additional important points regarding consent and incapacitation, such as that "consent is not implicit in a person's manner of dress."
The other categories — murder or non-negligent manslaughter, negligent manslaughter, robbery, aggravated assault, burglary, motor vehicle theft and arson — did not change.
In addition to criminal offenses, the report also contains the number of arrests and judicial referrals, split into three categories: liquor law violations, drug abuse violations and illegal weapons possession. Each of these categories is further split into arrests and judicial referrals.
While an arrest involves a student being taken into custody under specific charges, a judicial referral refers to a student who was taken through the University's judicial process but was not necessarily arrested.
The number of judicial referrals for liquor law violations increased from 28 to 36 from 2012 to 2013, while the number of liquor law arrests in the same period decreased from four to two.
The number of arrests for drug abuse violations, on the other hand, remained constant at 12 for both 2012 and 2013, twice as many as the six arrests in 2011. In 2011, 56 judicial referrals for drug abuse violations were issued in 2011, but that number has dramatically dropped since, to 45 in 2012 and 27 in 2013.
There were no murders, negligent manslaughters, robberies, aggravated assaults, or arsons on campus in 2013.
The report also contains two new sections: one titled "Personal Safety" and another titled "Safety and Security at the Princeton Plasma Physics Laboratory." The Personal Safety section contains a list of tips for students to protect themselves and be active bystanders, as well as a link to information about registered sex offenders. The Princeton Plasma Physics Laboratory, which is located at the University's satellite Forrestal Campus in Plainsboro, reports crimes to the Plainsboro Police department with notifications to the Department of Energy's Princeton site office and the Department of Public Safety.
The report also indicated there were three fire reports from undergraduate buildings and one from a graduate building. Two of these involved microwaves, one involved a stove top and one involved a towel on a lamp. In addition, two graduate student buildings are not yet fully installed with sprinklers. Under future improvements, DPS said they hope to install a voice notification system to "quickly and efficiently deliver critical information to individuals during large-scale emergencies."


text:
Regular Price
Out of stock
What I have shown you is reality.
What you remember, that is the illusion.
How long will it take to receive my package?
Pre-order items will ship roughly 2-3 weeks from the end date specified in the product description. This can sometimes take longer due to print shop schedules/holidays.
All in stock items are shipped within 48 hours of purchase, usually less. Orders placed Friday evenings will typically ship the following Monday.
Most domestic orders are delivered within a week. Please allow additional time in transit for delivery.
If your order contains pre-order and in stock items, your order will ship when all items are on-hand.
Please place separate orders if you need the in stock item sooner.
My tracking number hasn't updated, what's going on?
Please allow 48 hours for your tracking number to be scanned by the carrier.
If there is no movement after 48 hours of receiving your tracking number, please send an email to email@example.com.
I never received my package, what do I do now?
Kill Your God™ accepts no liability in issues with the United States Postal Service.
All domestic delivery issues become the responsibility of USPS once it's been shipped.
You may contact them at 1-(800)-275-8777.
If you have contacted USPS already and you aren't getting the support you need, I will try my best to reach a resolution.
If your order was shipped USPS First Class, the order has no insurance and the order will not be reimbursed.
If your order was shipped USPS Priority, a claim can be initiated for reimbursement.
Once the claim has been investigated and deemed lost by USPS, a refund will be issued to the purchaser (minus shipping).
Can I return/exchange my order?
Due to the limited, made-to-order nature of most products, all sales are final.
However, if you cancel before a pre-order window closes, and the final count is submitted, you may cancel your order.
If you ordered the wrong size and the correct size is in stock, your order may be exchanged.
If Kill Your God™ is not at fault for an incorrect size, the purchaser must cover return shipping.
Please email firstname.lastname@example.com before sending anything back.


text:
Standard Chartered Bank and SAS Institute awarded The Enterprise Risk Technology Implementation of the Year for 2018 in The Asian Banker Risk Management Awards 2018
Standard Chartered Bank and SAS Institute received the award for The Enterprise Risk Technology Implementation of the Year for 2018 in The Asian Banker Risk Management Awards 2018. The award ceremony was held in conjunction with the prestigious Future of Finance Summit at the China World Hotel, Beijing, China on May 25th 2018.
Impairment project launched for the implementation of the new IFRS 9 accounting standard
Standard Chartered Bank (SCB) engaged its analytics provider, SAS, to support an impairment project for the implementation of the new IFRS 9 accounting standard and effectively upholding standards of risk compliance. The implementation spanned across the bank's corporate, institutional and commercial and retail businesses. Adopting SAS Expected Credit Loss solutionto integrate new data sources and attributes.
Adopting SAS Expected Credit Loss solution to integrate new data sources and attributes
With the complexity of the regulatory requirements, the implementation of IFRS 9 solution was a time-consuming and costly initiative. The bankdeveloped a new platform for implementation to handle voluminous data from across operations globally.By adopting SAS Expected Credit Loss solution, the bank integrated the new data sources and attributes and developednew models linked to these data. The solution achieved centralised management as well as full transparency, governance, and control over the project.
Covered for most of the needs under stress testing of impairment
The bank generated signed-off Expected Credit Loss (ECL) numbers across all businesses in 47 markets within 15 working days on a monthly basis. The bank managed to run a scenario that projects cashflows for the next 30 years with an analysis of over 429 macro-economic variables approved by the new IFRS 9 governing committee. Therefore, the system is able to cover for most needs under stress testing of impairment for regulator's stress test requests.
Completed the IFRS 9 implementation in 24 months with SAS
The efficient model implementation, strong modelling capability, high performance system, transparency and governance, as well as clarity in knowledge transfer enabled the success ofthe initiative. The bank implemented the solution through an agile methodology with two-week sprints and more than 200 models crossing multiple portfolio types.
About The Asian Banker
The Asian Banker is the region's most authoritative provider of strategic business intelligence to the financial services community. The Singapore-based company has offices in Singapore, Malaysia, Manila, Hong Kong, Beijing, and Dubai, as well as representatives in London, New York, and San Francisco. It has a business model that revolves around three core business lines: publications, research services and forums. The company's website is www.theasianbanker.com
About SAS
SAS is the leader in analytics. Through innovative software and services, SAS empowers and inspires customers around the world to transform data into intelligence. SAS gives you THE POWER TO KNOW®.


text:
Well, while I was collecting some information about the newest Phishing techniques. I found this article which really astonshed me... A group announced that they have detected new flaw in Firefox and others that leaves users open to a spoofing or phishing attack. And what is really wierd that IE is no affected...
I do like Firefox, and it is just disappointing to hear that?Source
A non-profit security think tank called the Shmoo Group has announced the discovery of a flaw in Firefox and other recent browsers, including Mozilla, Safari, Opera and Camino, that leaves users open to a spoofing or phishing attack. Microsoft Internet Explorer is not affected.
The Shmoo Group posted notice of the exploit on its site under the title, "0wn any domain, no defense exists."
"Want to own ANY domain? Want a trusted SSL cert for it? We 0wnz0rd PayPal, but left the rest for you. We have no idea how to fix this and neither do the browser developers," states the group's Web site.
Calling the flaw "IDN Spoofing Security Issue", security firm Secunia has labeled it moderately critical and suggests users don't follow links from un-trusted sources and manually type a URL in the address bar.
Eric Johanson of the Shmoo Group has reported and demonstrated in a proof of concept a "homograph attack" that allows a malicious Web site to spoof the actual URL that is displayed in the address bar, status bar or even an SSL certificate.
The flaw is the result of an "unintended result" of how the International Domain Name (IDN) system is implemented in the browsers. One way the flaw can be exploited is for a malicious user to register a domain name with an international character that looks like a Latin alphabet character. The address appears to be the correct address, though it is using an international character.
The concept of "Homograph attacks" is not a new one. Johanson himself cites a December 2001 research paper that describes how such an attack could occur, though he notes at that time no browser had implemented Unicode/UTF8 domain name resolution. Almost every recent browser (Firefox, Mozilla, Safari, Opera) except for Microsoft's Internet Explorer currently implements IDN and Unicode/UTF8 domain name resolution.
According to the Shmoo Group, Mozilla developers have provided a workaround for the problem, though it's unclear how successful the workaround is at this point.
Any comments?
Here is another article
Sunday, February 6, 2005
Shmoo Group exploit: 0wn any domain, no defense exists
Pablos sez, "Shmoocon ended today. And just to prove The Shmoo Group wasn't sitting on their asses for the entire time while planning the con - A new exploit was demo'd by EricJ that left all jaws our on the floor. Want to own ANY domain? Want a trusted SSL cert for it? Check it out here. We 0wnz0rd PayPal, but left the rest for you. We have no idea how to fix this and neither do the browser developers. Official advisory here. Phishing attacks of doom coming soon." Link (Thanks, Pablos!)
Update: Chris Smith sez,
1) Goto your Firefox address bar. Enter about:config and press enter. Firefox will load the (large!) config page.
2) Scroll down to the line beginning network.enableIDN -- this is International Domain Name support, and it is causing the problem here. We want to turn this off -- for now. Ideally we want to support international domain names, but not with this problem.
3) Double-click the network.enableIDN label, and Firefox will show a dialog set to 'true'. Change it to 'false' (no quotes!), click Ok. You are done.
4) Go check out the shmoo demo again and notice it no longer works.
Update 2: J Brad Hicks sez, "Contrary to the update you just posted, setting network.enableIDN to false did not fix the problem for me in FireFox 1.0, aka Mozilla/5.0 (Windows; U; Windows NT 5.1; en-US; rv:1.7.5) Gecko/20041107 Firefox/1.0. Not even after quitting the application and re-launching it."
Update 3: Glenn sez, "I had the same problem in the same browser until I used Tools/Options/Privacy to clear the browser's cache. After clearing the cache, the network.enableIDN setting *does* appear to prohibit the exploit."
Update 4: Salim sez, "It seems that Firefox 1.0 is vulnerable despite applying the network.enableIDN fix. It works initially, but when the browser is restarted, the idn feature kicks into life again."
Update 5:Scott sez, "I've done a simple hack to Firefox to make it stick. My how-to is here."


text:
Frock frollick: Anthropologie opening party
More than five months after Hollywood Video closed the doors to its Barracks Road store, the space has metamorphoszied into the colorful and oh-so-feminine Anthropologie. On Thursday evening, August 20, a grand opening party at Anthropologie brought females of all ages (and a few supportive males) to browse, and perchance, to buy. Ten percent of proceeds from sales at the two-hour opening event went to UVA nonprofit Madison House. Click picture for a slideshow of the event.
Read more on: anthropologiebarracks roadboutique
1 comment
RowdyGear August 24th, 2009 | 3:13pm
Congratulations to Anthropologie! Local business success is critical to the fabric of every community. May you have even more SUCCESS in the future!!!


text:
Galleries in All Shapes & Styles
Fresh, clean galleries designed to showcase your photos.
SmugMug Style
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Decide what goes where on your site. Drag-and-drop our innovative content boxes to create the design you want.
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Safe storage and hi-res replay for 1080p HD video. Just upload and share your moving moments.
Safest Storage
We protect every precious image with Amazon Web Services, the leader in safe online backup. Access anytime, from anywhere.
Keep From Prying Eyes
Decide who sees your photos. Advanced privacy controls let you choose who views your photos and galleries.
Download Your Originals
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Create Prints & Gifts
Turn your photos into art, straight from your SmugMug site. 600+ products to choose from.
Decorate With Photos You Love
Order prints so pretty they'll make mothers cry. Dozens of sizes, ready for display.
Make Memorable Gifts
Put your photos on truly personal gifts. Pick a favorite product, we'll take care of the rest. Photo Books, Photo Cards, Mousepads, Keepsake Boxes, Photo Puzzles, Magnets, Postcards, Buttons, Keyrings, Aprons, T-shirts, and more.


text:
Without doubt one of the most haunted houses in the UK, Wymering Manor has stood proud for centuries, The oldest house in Portsmouth with Wymering being mentioned in the Doomsday book of 1086.
It has been said that the manor is home to 26 reported ghosts and over the years some of our team and encountered many of them.
Don't miss this opportunity to Join the Paranormal Adventures Team as we explore what the Manor has to offer and help us gather and capture evidence of the Paranormal Activity should it happen!
The Event starts at 8pm and finishes at 2am
The night will begin with a Tour of the Location followed by a guide to how our evening will plan out.
You will get to use all the latest ghost hunt equipment and take part in various experiments in an attempt to communicate with the resident Spirits.
Tea & Coffee will be provided throughout the evening
Price £45 per person
No Refunds available if you cancel your place 7 days before the selected event.
14 - 28 days we offer a 50% refund
More than 28 days - Full refund minus £10 which will be treated as a £10 non-Returnable deposit.
We can always offer you a transfer to another event if places and availability allow.
A £10 deposit can be taken to secure your place on any event. Remaining balance must be paid at least 14 days before the selected event.
Deposits taken are non-refundable in all circumstances.
We have the right to offer your place to another customer if we have not received full payment within 14 days of the event.


text:
These are the Dog Days of this election campaign.
Ask Governor Jerry Brown. Two recently released polls show voter support for what would be Brown's singular first (or third)-term accomplishment is trending downward.
Proposition 30 on the November ballot would temporarily increase income and sales taxes to help bring the state budget into balance. If Prop. 30 goes down, the "trigger" of 6 billion dollars in immediate budget cuts will be pulled—mainly impacting California's education system.
U.S. & World
News from around the country and around the globe
A new PPIC survey shows support for Prop. 30 at 48% of likely voters, declining 4 points from 52% in September. The recent USC Dornsife/LAT poll has support among registered voters down 9 points, from 55% in September to 46% in mid-October.
What to do? Well…send in the dogs. In this case, it's California's First Dog, Sutter Brown, to the rescue.
A press release from the California Democratic Party (likely the first release ever issued touting the schedule of a campaigning dog) announced Sutter's "30 for 30" statewide tour of 30 CDP field offices to "Bark Out" the vote for Prop. 30.
Gushed Tenoch Flores, the CDP's Communications Director, "…we're unleashing our cutest and cuddliest secret weapon out into the field."
Granted, California's First Dog has an impressive following on social media (check out his Facebook page to read his plea to "Two-legged friends" to vote by mail and vote for "Yes on 30" . He even has his own line of merchandise (http://www.cafepress.com/sutterbrown), the proceeds from which go to the state's General Fund to help close the budget deficit.
But is Sutter's acknowledged star-power enough to push Prop. 30 to victory on Tuesday? No.
But enlisting the personable Corgi to help sell Brown's premier policy goal underscores the Governor's need to pull voters' attention away—by any means available—from the big-bucks media campaign being waged by attorney Molly Munger to bolster her competing initiative, Prop. 38.
(Munger's alternative to the Governor's plan would temporarily increase the income tax and would funnel most of the increased revenue directly to California schools.) As of last week, she had personally contributed $32.4 million to the drive to pass Proposition 38.
The Governor is also being dogged by ubiquitous reformer Charles Munger, Molly's brother. Charles has poured some $35 million into a hard-hitting campaign to defeat Proposition 30 and to pass the anti-union Proposition 32. In fact, Brown's initiative has been suffering from the fact that his natural ally, labor, has had to focus its political money and organization on defeating Prop. 32 rather than on passing Prop. 30.
"The Munger Games" focused earlier and blared their messages louder than the Governor. He and Sutter both started selling Prop. 30 just about two weeks before the election, Prop. 38 ads have been running for what seems to be years. Still, Prop. 38 is doing far more poorly in the polls.
If the Governor hasn't made the case for Prop.30 in these waning days of the campaign, it could well be because he's been drowned out by Yes on 38 and No on 30. Remember, when confused, voters tend to say "No."
Has Sutter's bark broken through the cacophony?
California's First Dog is no St. Bernard, but he sure has embarked on a crucial rescue mission.


text:
I finally bought the Barriss Offee that has been hanging on the Toys R Us peg for nearly a year. I had not bought this figure before. Many times I would just see it up there and contimplated buying it but just never did. Today Bariss is home with me and I'm glad she is.
I'm pleased as piss to have finally caved and bought a carded Walmart Kitik Cantina Set off of ebay tonight. It filled me with a warm fuzzy feeling, like I've filled some long-forgotten void in my heart.
Have the prices dropped any since this hit retail in the 3 pack, or are they still crazy high? I think the last time I checked, the set of three individual packs was going on ebay for like $225 or so. And to think, I passed on getting a set of the three individual figures for $75 'cause I thought it was too expensive when they first slipped out, before they got canceled the first time
Bought it on a 34.99 BIN, with a somewhat steep shipping of $12 from HK. Not too shabby, or at least I found it acceptable.
I was reading Q&A recently at GH.com the other day, and Adam Pawlus said in it that Captain Antilles was a pegwarmer (or something to that effect), and kinda trashed the figure for being made...
Quote from: Tydirium on November 13, 2004, 12:11 AMBought it on a 34.99 BIN, with a somewhat steep shipping of $12 from HK. Not too shabby, or at least I found it acceptable. ****. I would have jumped on that in a heartbeat. Great price on what is basically a "prototype" at this point. These will never* make it to retail in this form. *By saying never, I really mean that they won't make it to retail until the day after I buy one on ebay for an unusally large sum of money. The day after that, they will be available at every retail outlet known to man, and probably for under a dollar.
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Progressive Music as Objective Music
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Prog Reviewer
Joined: March 08 2006
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|Posted: November 08 2009 at 14:43
Now what do you mean by THAT, sir? I didn't say Zappa was as great as Duke!
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|Posted: November 08 2009 at 15:12
I would agree that prog is indeed objective to a certain extent, and i know where your coming from because I have read a few of Rand's books. the thing with prog though is that not all of the bands are objective. I would never consider Dream Theater or Marillion particularly objective bands. However, bands like Rush, Zappa and King Crimson were all very, very objective. I say this because they wanted to revolutionize music, and they did so by going about it their own way. It works the same way in a lot of other genres. For example, in rap, I would consider Run DMC and Tupac to both be onjective, because they revoluitionized music with their own beliefs, regardless of how much I hate rap they were damn influential. Whereas musicians like Marillion or 50 cent just sort of refurbished other peoples concepts. My point being that their are indeed a lot of objective progressive bands, their is objectivity in a lot of other genres as well, it exists in basically all of them except for pop.
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|Posted: November 08 2009 at 15:38
I never said I was serious.
Special Collaborator
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|Posted: November 08 2009 at 19:56
funny coincidence ... my buddy was telling me about how much pot he used to smoke in college and discuss Philosophy until the pizza delivery man arrived
"Here I am talking to some of the smartest people in the world and I didn't even notice, Lieutenant Columbo, episode The Bye-Bye Sky-High I.Q. Murder Case.
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|Posted: November 09 2009 at 15:23
Make light of those who don't make light of themselves, for nobody will inherit the earth.
Alberto Muñoz
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|Posted: November 09 2009 at 17:56
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|Posted: November 10 2009 at 21:33
Here here.
I've only read this far in this thread but there you go, that just about says it.
I would add too what others have said: Prog emerged from the 60s causally modernist counter-culture. Prog was/is a broadly modernist art form in a period of decline for social modernism and the period of ascent of post-modernist art forms, which really came into their own with Punk coinciding with the final gutting of what was underlying Prog socially in the 1970s.
Consider "Back in NYC" from Lamb Lies Down: Animals, The Final Cut, "you must believe in the human race" from Tarkus... this is spontaneously modernist, materialist music, Neil Peart aside. The ideologues of Capitalism, like Pierce, began with a Pragmatism (or Pragmaticism with Pierce) that was still much like materialism, but starting with William James and developing rapidly until you get Rorty you have Pragmatism turning into a post-modernistic ideology.
Interestingly, one of those who inspired Orwell to write 1984, James Burnham, was a New York intellectual who went from being a Trotskyist to being one of the founding fathers of Neo-Liberalism, a cold war hawk and the winner of a medal from Reagen. Orwell was on the same path. The rejection of modernist principles of society, social contradictions and historical development leads into the dead-ends of post-modernism, skepticism, positivism, solipsism and always the crassest individualism and worshiping of the accomplished fact (namely, capitalism and society as it is today).
Edited by RoyFairbank - November 10 2009 at 21:39
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|Posted: November 11 2009 at 08:09
I Agree with Everything said in this tread.
Subjetively that is !
But im a Zen Buddist you know, i have to love everything.
Subjectively that is !
Objectively i know its all just Bullshizt, and would be so absurd if we were all starving african's.
Prog is whatevey you want it to be. So dont diss other peoples prog, and they wont diss yours
Silverbeard McStarr
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|Posted: November 11 2009 at 15:38
Not really. In a capitalist world there would be markets. They would be of different in size, but that's natural seeing as more people are involved in certain markets than other. Sure, pop would have the biggest market. but there would be a market for prog as well. As long as there is a demand there is an output.
keiser willhelm
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|Posted: November 12 2009 at 15:18
4 or 5 times each!
That must have taken years.
Just because i "dont get it" ? Now who's insulting who. ive read atlas shrugged in my own time and most of fountainhead as well as "The Virtue of Selfishness", the later of which ive STUDIED. in depth. and i wasnt just disagreeing with her philosophy, i was telling you that its inherantly flawed and her arguments dont make logical sense, which is ironic seeing as she tauted rationality as the highest order of existence (the only order in fact)
i had no intention of insulting you, your post was just condescending enough to warrant a response. I just got uptight when you implied that everyone on this forum who disagreed with ayn rand was misinformed and eager to spew sh*t from their frothing, foaming mouths. my bad, i guess that makes me a jackass.
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|Posted: November 12 2009 at 18:00
Not everyone on this forum; it's simply extremely annoying when people completely disregard Ayn Rand's books when then thereafter they illustrate hardly any understanding of her philosophy. At times it seems like pretty much everyone is that way, but I do know that's not true.
If you think her arguments don't make logical sense, then there's nothing I can do.
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|Posted: November 12 2009 at 18:46
Ayn Rand is an awful fiction writer.
Otherwise, Objectivism ftw.
And I'm a Christian.
How do you like that?
Alberto Muñoz
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|Posted: November 12 2009 at 18:48
Prog Reviewer
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|Posted: November 14 2009 at 03:26
If any self-styled philosopher's ideas are posted here, in the spirit of "take 'm or leave 'm", and if they are associated in a rather haphazard manner with what we call "Progressive Music" (an extremely broad church!) surely it is acceptable to criticise them.
But I don't want to sound nasty - I really adore ProgressiveAttic's icon.
By the way, does anyone study literature here? If you do, you will know that, throughout the centuries, all authors you can think of have been subjected to criticism of a Christian, post-Christian, humanist, rationalist, sentimentalist, romantic, idealist, Marxist, feminist, anti-communist, modernist, postmodernist, post-colonialist, neo-historicist [etc. etc.] nature. You could easily do the same to "Progressive Music". To ALL its different strands. You could make your career that way - bonne chance!
Silverbeard McStarr
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|Posted: November 14 2009 at 10:55
To be a real objectivist I'd say you'd have to give up religion. Religion is anything but objectivist, it's subjective and while religion can be a perfectly fine way to live your life, it's not objective. I am an objectivist myself, and while I'd love for people to get involved with the philosophy, I really don't get how religious people can so proudly call themselves objectivists.
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|Posted: November 16 2009 at 22:37
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|Posted: November 17 2009 at 23:06
if the tenets of Objectivism have anything to do with Prog music, or music in general, it can only be inasmuch as we like to think that it is the creative product of an individual purely for the sake of that individual's desire to create. This is an absolute ideal, and so likely a stretch, but beyond that what is it about prog that makes us say this? nothing. it can be said about any genre from classical to country. i mean this in the nicest way possible, but stop using your pop-philosophy to uphold your personal aesthetics.
Objectivism is flawed from the get-go by merely assuming the objective existence of an external reality; i'd go so far as to say that it begs the question by assuming the nature of what it's epistemology out to deduce, but even if that isn't the case it's just silly. Rand pulls together a weak version of Platonic epistemology, grafts it to out-of context versions of Kantian ethics and politics, and just otherwise ignore the rest of Western Philosophy. I strongly suggest that you go and pick up The Critique of Pure Reason by Kant if you want a real philosophy, one that utterly destroys Rand's feeble attempt (she obviously chose to ignore it)
ultimately the only thing that makes music meaningful is your own subjective perception of it, and ultimately the only thing that differentiates it from mere noise or the jumble of the senses is your own subjective mind. objectivity, in any case, has no place in a discussion of aesthetics, and only a limiting role in epistemology or metaphysics, i'd say.
"Tell me why world, unfathomable and good,
The beauty of everything is infinite and cruel."
--Kayo Dot
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|Posted: November 19 2009 at 18:02
I think of progressive music as having greater kinship to Romanticism, art of the flowery, indulgent kind, which dares to seek cosmic truth in the act of music-making.
I actually don't think of Ayn Rand as a very musical philosopher. But I think that the musical expressions which would fit her worldview best are forms which don't depend on collective composition or improvisation. Singer-Songwriters or solo instrumentalists. Anything that aggrandizes the individual.
By the way, Ayn Rand was an atheist, and it gives me a twinge of irony when I hear Christian conservatives espousing her ideas.
sad creature nailed upon the coloured door of time
Toaster Mantis
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|Posted: November 20 2009 at 02:47
Actually, it would be more accurate to say that Ayn Rand basically set out to push the reset button on Western philosophy post-Kant: She thought that the Soviet Union's totalitarianism was the logical practical conclusion of German Idealism (e. g. Kant, Hegel, Schopenhauer) so it would be weird then if her ethics are of mostly Kantian origin. I'd have thought she'd borrow more from Locke but then again I've only read short excerpts of Rand.
In a way Ayn Rand was like a right-wing version of Theodor Adorno, who considered totalitarianism the logical conclusion of the Enlightenment.
"The past is not some static being, it is not a previous present, nor a present that has passed away; the past has its own dynamic being which is constantly renewed and renewing." - Claire Colebrook
Toaster Mantis
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|Posted: November 20 2009 at 03:00
I agree, you could even draw parallels between progressive rock falling out of favour in the more cynical late 1970s and how Romanticism withered away in the mid-19th century because increased industrialization made its themes look irrelevant to a now-urban audience... both movements also had resurgences later.
Hell, there's even parallels between how the stagnation of progressive rock was followed by the rise in popularity of punk and metal, and the rise of Modernism after Romanticism died out. Don't think it's a coincidence that one post-punk band called itself Bauhaus. In both cases, it's less that one artistic movement displaced the other than times just changing and the overall cultural climate that supported a specific movement no longer existing.
"The past is not some static being, it is not a previous present, nor a present that has passed away; the past has its own dynamic being which is constantly renewed and renewing." - Claire Colebrook
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Trim with Tim: Personal Training at Health Directions
This month, WIS-TV is featuring a special segment on WIS News 10 Sunrise called Trim with Tim. Weather forecaster Tim Miller is working out with personal trainer Stephen McDonald at Health Directions, our hospital's health and wellness facility, to tone up and build lean muscle. Check out his muscles in this segment below!


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Experimental Magic: The Evolution of Magic
Experiment with your magical practice by learning how to apply art, pop culture, neuroscience, psychology, and other disciplines to your magical work, as well as exploring fundamental underlying principles of what makes magic work. You'll never look at magic in the same way!
Academic Cultural Appropriation of Neopaganism and Occultism
Author's Note: This is a reprint of an article I originally published in the Anthology: Talking About the Elephant in 2008. Because the theme of the month is on cultural appropriation I thought I'd dig it out and reprint it here. I've added a commentary on the end to show where my thoughts on this topic are now (5 years after the original article was published).
While some of the articles of this anthology [Author's note: I'm referring to Talking About the Elephant] deal with cultural appropriation issues that Neopagans and Occultists may perpetuate, the goal of my article is to provide a look at a different form of cultural appropriation currently gaining popularity in both the academic and Neopagan/Occult cultures. This cultural appropriation comes in the form of academic articles and books focused on Neopaganism and the Occult. On the surface, it would seem that scholarship on these subjects is a good thing, certain to buoy the public relationship image that both Neopaganism and Occultism have with mainstream culture. However, as I will argue, there is a different, more subtle agenda occurring in these academic works, and in a manner that can be considered cultural appropriation. Unfortunately, there is a tendency to revere academic works without coming to them with an open, but critical, awareness of how those works really represent their beliefs. Nor is the question raised by Neopagans or Occultists, if the benefits of said academic works are really good for the community, or are only good for the academic who happens to be doing the research.
Cultural appropriation, for the context of this article, can be defined as, "the taking – from a culture that is not one's own – of intellectual property, cultural expressions or artifacts, history and ways of knowledge" (Ziff & Rao 1997, p. 1). For the purpose of this article, this definition is used to highlight particular practices within academia, which are often ignored because the context in which they occur, i.e. scholarship, provides a magical glamour that most non-academic readers will not see through, in large part because mainstream culture fosters a misplaced reverence for the value of academic scholarship.
It should be noted that both academia and Neopaganism are subcultures of mainstream culture. Both of these subcultures have a particular discourse, standards of behavior, rites of passage, and other cultural artifacts. Academic subculture has expectations of publishing, teaching, and doing research, as well as representing the university at conferences. Neopagan subculture is focused more on spirituality, rituals, and community.
Academic Cultural Appropriation for Personal Gain
The first practice that needs to be addressed is the fact that in most cases (except for when the academic already has tenure), when an academic researcher chooses a particular subject, s/he does so because s/he sees research opportunities which will help him/her advance his/her career and attain tenure. This may seem like an obvious point to readers, but it is important to make because it necessarily impacts the objectivity that a researcher purports to have while doing scholarship on a particular subject. A graduate student or a non-tenured professor who wants tenure will choose a subject to research that provides the researcher a way to make a name and claim tenure. While the research is likely to be a genuine interest to the academic, it is taken on because it can help the academic reach particular professional goals.
While attaining professional goals isn't a problem in and of itself, what is often ignored by academics is the impact that their research has on the community or subculture they choose to research. The academic can't help but contaminate a community s/he studies, because s/he necessarily isn't part of that community and is in fact studying it in order to have something meaningful to write about. An excellent example is Tanya Luhrmann. Luhrmann's ethnography of Neopagans is an observation of a community, but it is also an observation of an academic attempting to avoid going native, while also impacting that community in a manner that ultimately was negative. Her argument for her actions was that if she went native (which to her meant taking the beliefs of magic seriously and allowing that it could in fact have a valid effect on her life), it would impact the validity of her research, and more importantly could cause her to lose her career (Luhrmann 1989). Unfortunately, however, this approach to her research had a negative impact on the community she observed, and this is where as an academic she culturally appropriated the resources of that community for her own gain, with little concern as to how that might affect the community.
Certainly it is clear that Luhrmann participated in the community she was observing. She went to rituals, participated in classes, and was part of discussion groups, but even though she participated she never engaged in the community she was temporarily a part of. Salomenson clearly defines the differences between engagement and observation:
"Engagement is more than participation, and something other than pretending. To allow oneself to become engaged is to take the intent of ritual seriously. It is to be willing to let the trance induction take you into trance, to be willing to be emotionally moved, as is intended by certain ritual elements, and to go with what then happens. Distance, on the other hand, means observation, remembering the lyrics and symbols used in trance induction, remembering the ritual proceedings step by step, seeing what happens to other participants and noticing the social interaction, the symbolism, the artifacts and the movements" (2004, p. 51).
In reading Luhrmann's work, it's clear that she was able to observe what happened with other people, as well as record rituals, symbols, etc., but what is also clear is that she never engaged the material, never really allowed herself to be moved by the experiences that she was supposedly having while observing the people around her. What her ethnography really indicates is that she never took what she was observing seriously, beyond the fact that it was a research and career opportunity for her. Consequently it was easy for her to culturally appropriate from the community she was observing, making the rituals they performed, as well as the documents and other materials they used, into cultural objects that could be poked and prodded by other researchers.
Luhrmann notes at one point that the people she was observing had forgotten that she was researching them, and she felt no compunction to remind them of her work (Luhrmann 1989). Instead of reminding those people of her goals for attending their meetings, she ended up using that forgetfulness in a way that ended up being harmful to the people she studied: "Indeed, by not being upfront about her academic agenda with her subjects, Luhrmann's research had a serious negative impact on some of them, who claimed their traditions had been damaged by her release of initiate-only knowledge in published form" (Wallis 2004, p. 205). If it's true that she has released such material without permission, then she has exploited and violated the beliefs and values of the people involved, all for her career.
Luhrmann's work was done during the 1980's and as such would fit into the 1980's model of anthropology. Ronald Hutton summarizes her attitude and that of the 1980's anthropological movement as follows:
"One was that it [he's referring to 1980's anthropology] retained the assumption that the beliefs and attitudes of the people studied were valueless in themselves, and that the anthropologist would accordingly suffer no loss in shaking them off at the end of the project. The second was that it turned the researcher into a form of impostor, an undercover agent for a different culture who acted out membership of a group before leaving it and throwing off the disguise" (2004, p. 178).
This particular attitude, however, isn't contained within just the 1980's or even within anthropology. It is still present within academia to one degree or another, and it is informed by a need to find some kind of research subject that will stand out enough so that the researcher can get ahead in his/her career. While academics may not mean to be exploitative they are also rarely upfront about the personal benefits that are gained by doing the research they do. One such rare statement is the following, "I knew that I needed a new research project and publications if I were to ever get a tenure-track position…I needed a research project, and I was a little curious about how Witchcraft could be considered a religion [italics are hers]" (Griffin 2004, p. 60). Griffin's curiosity, and more importantly her need to get a research project and publications to get ahead in her career, is what motivated her to study a community of witches. Even with such a rare statement, what is never asked by the academic is what price the community pays when they are observed by the academic. The academic gets ahead, appropriates from the community, but we must ask what benefit the community gets. Do we really get a better public relations image because we have academics writing about us? Or are our beliefs marginalized and culturally appropriated, for what ultimately amounts to personal gain?
Even in cases where academics are actually part of the community they research, these are questions which still must be asked, and yet are rarely asked by either the academic or the people being observed by the academic. These questions are difficult, but they allow us to weigh the impact that academic research can have on the community.
Academic Cultural Appropriation as Consumption
A second practice of academic cultural appropriation is that of the consumption and objectification of cultural artifacts in order to re-present them within an academic framework. This consumption takes on several forms. One form is the accuracy or inaccuracy of the researcher's perception of the culture s/he is observing. The accuracy of the researcher's perception informs whether or not the research is respectful of the cultural materials s/he draws on in his or her work. For example, when a researcher attempts to determine whether or not a culture has really been marginalized, this raises questions about why the researcher would make such a claim. For instance, Joshua Gunn makes the following claim, "In modern occult discourse, however, there is no longer a fear of institutional or state-sponsored persecution" (Gunn 2005, p. 153). In an overt sense, Gunn is correct, but one has to wonder if he followed the news about the widow of a soldier who wanted to get a pentacle on his grave marker and had to go to court in order to get the U.S. to legitimately consider the pentacle as a religious symbol. For that matter, in another case, an Indiana state judge instructed two parents that they could not share their beliefs about Wicca with their son. Eventually the ruling was overturned by another judge, higher up in the state court system, but this is still a case where some form of marginalization occurred, simply because of the beliefs that people held. Several other examples of discrimination can be found in Patrick McCollum's statement to the U.S. Commission on Civil Rights, wherein he provides examples where Wiccans have been discriminated against in prison. Even if the state doesn't sponsor an overt from of discrimination, this doesn't mean that discrimination does not occur.
When an academic attempts to marginalize the actual discrimination that a particular subculture or minority can experience, what really happens is that the subculture becomes something which is consumable and discardable. In effect the researcher marginalizes the subculture by discounting the marginalization that has already occurred. Gunn argues,
"The use of occultism as a marker of difference may be a reinscription of the hegemony of racism insofar as it saps the political force of marginality from those who have been marginalized. In other words, popular uses of the occult as a marker of difference seek to claim a social and legal suspect status (the legal term for protected groups), drawing attention away from those who endure more violent and oppressive forms of discrimination" (Gunn 2005, p. 226).
Gunn essentially marginalizes the marginalization that can occur to people in the Neopagan and Occult subcultures. It is true that people who deal with racism encounter violent crimes, moreso than people who choose to be Occultists. Yet Gunn ignores cases where such violence can occur. I use myself as a personal example. Not only did I have my books burned by a parent who threatened to kick me out for having my beliefs, but I would later receive death threat phone calls from a fundamentalist Christian. While such tales of discrimination are few and far between in the Occult and Neopagan communities, they do occur. They aren't as violent as instances of racism, but the potential is there.
While I don't believe it is Gunn's goal to marginalize the Neopagan/Occult community, it's nonetheless interesting to note his rather casual approach to material he gets from what is considered to be part of the occult subculture: "The tape was labeled 'Introduction to the Ishayas' Ascension.' I never listened to the tape, convinced I knew what I would hear" (Gunn 2005, p. 34). Why this one comment is so interesting is that Gunn's treatment of the tape is that of an artifact that can be consumed. The tape holds no mysteries to him, because he's already certain of the answers. Whether or not he is right about that claim doesn't even enter his mind. He already has the culture figured out and now he can write his own secrets about that culture, while appropriating its resources so that he can re-present it to the academic culture he is part of. Indeed, he ends up doing just that, when he spends the rest of the book defining the Occult and examining the Occult textual artifacts from his own perspective. Certainly the scholarship he offers has something valuable to say about Occultism, but it is defined by his perspective of how Occultism works and as such is to a degree appropriated by his training in academia and the biases he brings with him from that training.
Jenny Blain, Douglas Ezzy, and Graham Harvey note that, "Paganisms within Western society are still seen as marginal, and those who research them may feel pressure to 'objectify' communities and practices researched and distance themselves from their experiences" (2004, p. 2). That pressure from academia, while it may preserve a face of academic objectivity, is still double-edged. The very price of objectifying a culture is the potential accusation of cultural appropriation, and while academics would like to hold themselves above the idea of cultural appropriation, they are nonetheless very capable of it, as any history of anthropology will show.
What Can We Do to Counter Academic Cultural Appropriation?
While I have painted a somewhat grim picture of academia and practices that can involve cultural appropriation, I also think it's important that we look at what we as a community can do to counter academic cultural appropriation of our subculture and its practices. One way of doing this is to actually write articles that are suitable for academic journals. Fortunately, both The Pomegranate and The Journal for the Academic Study of Magic are willing to accept articles by independent scholars. Anyone who does write for these articles should do their best to familiarize themselves with the expected writing style and citation guidelines, but it does provide us a forum to speak.
Another venue is the anthologies like this one, which grapple with these issues from a Neopagan/Occult perspective. By providing a forum where we can write articles, such as this one, we can explore concepts such as cultural appropriation from our own hermeneutic lens, while also being able to critically examine the academic work which is currently being done on our community, beliefs, and practices.
Finally, in communities where academics are doing research we can ask questions, like the ones I've asked above. By being able to confront the academic and ask questions, such as what is your agenda in doing this research, and how will it benefit you, and can we see your written work about us, before you publish it, we can show the academic that we do value our beliefs and practices and we want an accurate representation, as opposed to one filtered through his/her biases and the academic training s/he has. In other words, we can hold the academic accountable for the research s/he is doing.
Ronald Grimes makes an excellent point about academic research: "Scholarly research is a form of hunting, predatory, even parasitic, upon whatever it studies. Things studied are soon deadened, rendered corpselike. Scholarship necessarily, not accidentally consumes what it studies" (2006, p. 99). The study of Occultism, from an academic perspective, has become increasingly popular. There are now several academic journals specifically devoted to this study, and also a number of books available with scholarly research done on the subject. As this trend continues to occur, we as Magicians and Neopagans must be wary of how academia attempts to define what we do when we practice magic or do a ritual. Scholarship on our beliefs seeks to consume a phenomenon that can't easily be defined or explained away. The wariness we must cultivate is for those scholars who already think they have the answer and try to culturally appropriate what we believe so that they can re-present it in their own language, for their own gain.
I do not believe that all academic research on Neopaganism or Occultism is necessarily wrong to do or only in the interests of the researcher. But I think that the Neopagan community owes it to itself to take the scales off the eyes and critically examine the academic work being done about us. Just because we are written about does not mean we are appreciated or valued or that our culture is respected (See Multi-Media Magic chapters 3 and 4 for a critical look at how academia has attempted to define magic.). Before we can assume it is respected, we need to take a much closer look at the current work being done by academics and make sure we make ourselves heard, if necessary.
I wrote this article in 2008. I had several academics who were involved in Pagan Studies contact me. They did not like the essay because they felt it would make their work more complicated if people read it and started asking the questions that I asked in this article. This pleased me because I think such questions should be asked. They also felt that I didn't focus on the examples of good scholarship, and they were correct: I didn't because in this article I was trying to show the potential for academic cultural appropriation. There are many academic scholars in Pagan Studies who do good work. Ronald Hutton, Amy Hale, and Sabina Magliocco are just a few who come to mind. However, what's most notable about them is how much they contribute to the Pagan community, which I see as really giving back to a community that they are choosing to study (as well as be a part of). They are also transparent in their interactions with the Pagan community, which is beneficial because then they are asking permission and making clear what they want to do with the material and observations they've gained as a result of studying the community.
Nonetheless the questions I've raised in this article should be asked. They should be asked, not so that the academic's work is made harder to accomplish, but rather so that the academic can be held accountable to the community s/he would study. This is not unreasonable, and if anything calls upon the academic to fully recognize that s/he isn't just beholden to the academic community and culture, but also to the community and culture that s/he would study. Even if s/he doesn't identify with that community, there is still some accountability involved because the community has allowed that person in and given them access to some things they might otherwise not discover. Thus the academic should respect the sanctity of the community s/he is observing as well as that of academia. That may cause him/her to have to do some extra work, but it will also gain the trust of the people s/he is observing, and ensure that cultural appropriation isn't occurring.
Works Cited
Blain, Jenny, Ezzy, Douglas, & Harvey, Graham. (2004). Introduction. In Jenny Blain, Douglas Ezzy, and Harvey Graham (eds.). Researching paganisms. (Pp. 1-12). New York: Altamira Press.
Griffin, Wendy. (2004). The deosil dance. In Jenny Blain, Douglas Ezzy, and Harvey Graham (eds.). Researching paganisms. (pp. 59-67). New York: Altamira Press.
Grimes, Ronald L. (2006). Rite out of place: Ritual, media, and the arts. New York: Oxford University Press.
Gunn, Joshua. (2005). Modern occult rhetoric: Mass media and the drama of secrecy in the twentieth century. Tuscaloosa: The University of Alabama Press.
Hutton, Ronald. (2004). Living with the witchcraft. In Jenny Blain, Douglas Ezzy, and Harvey Graham (eds.). Researching paganisms. (pp. 171-188). New York: Altamira Press.
Luhrmann, T. M. (1989). Persuasions of the witch's craft: Ritual magic in contemporary England. Cambridge: Harvard University Press.
Salomonsen, Jone. (2004). Methods of compassion or pretension? The challenges of conducting fieldwork in modern magical communities. In Jenny Blain, Douglas Ezzy, and Graham Harvey (eds.). Researching paganisms. (Pp. 43-58). New York: Altamira Press.
Wallis, Robert J. (2004). Between the worlds: Autoarchaeology and neo-shamans. In Jenny Blain, Douglas Ezzy, and Harvey Graham (eds.). Researching paganisms. (Pp. 191-216). New York: Altamira Press.
Ziff, Bruce, & Pratima V. Rao. (1997). Introduction to cultural appropriation: A framework for analysis. In Bruce Ziff and Pratima V. Rao (eds). Borrowed power: Essays on cultural appropriation. Pp. 1-29.
Saturday, 06 July 2013
I attempted an academic study of Paganism from a classical music perspective. Or the study of music through a Pagan perspective. It is not easy to explain. And I could not seem to find the right words for what I wanted to say. I remember a professor speaking to me about how my religion was a fringe religion, and that it interested him to know what was 'good music.'
When you speak of 'Engagement,' you don't speak of 'Participant Observation.' I was asked to do Participant Observation as a part of my studies, since my advisor was an anthropologist. Participant Observation is not designed to be engagement, nor should the researcher be expected to believe all of the same things that the studied population believes. The researcher should be expected to respect the beliefs and practices of the group, but cannot be expected to engage; that's not their purpose. Participate, yes. Engage-that is a person's choice and It seems as though the article here is written in a way that can be taken as that a researcher should believe the same beliefs of the culture they are researching.
I'm also interested in your thoughts on was about how Luhrman didn't remind the group that she was participating for research purposes.
Well, that's the whole goal of Participant research; you learn about the community and what it means to be a part of that community by going through their process of enculturation such that, by the end of the slated period of research, you are effectively a member of the group. For the researcher to remind her population that she was there as a researcher would undermine the goal of the research - learning what it means to be part of this culture.
Now, I know that academics is dog-eat-dog, but there are some of us out here who do have values.
Did I ever mention how hard it is to study Paganism from within, and describe it to some one on the outside? Very.
Sunday, 07 July 2013
Hello Candi,
Thanks for responding to my article. I've bolded your comments so that I can respond to them.
I attempted an academic study of Paganism from a classical music perspective. Or the study of music through a Pagan perspective. It is not easy to explain. And I could not seem to find the right words for what I wanted to say. I remember a professor speaking to me about how my religion was a fringe religion, and that it interested him to know what was 'good music.'
My own experience in academia was similar (yes I used to be in academia). I found it hard to find the right academic wording that would sufficiently protect my article and claims, while also making my point. I think that is one of the challenges of academia, and one I'm glad not to be as involved in, anymore.
When you speak of 'Engagement,' you don't speak of 'Participant Observation.' I was asked to do Participant Observation as a part of my studies, since my advisor was an anthropologist. Participant Observation is not designed to be engagement, nor should the researcher be expected to believe all of the same things that the studied population believes. The researcher should be expected to respect the beliefs and practices of the group, but cannot be expected to engage; that's not their purpose. Participate, yes. Engage-that is a person's choice and It seems as though the article here is written in a way that can be taken as that a researcher should believe the same beliefs of the culture they are researching.
Participant Observation would be the Anthropology of the 80's that Ronald Hutton mentions in the quote I drew from. You are quite right that participant observation is not about engagement, however I agree with Jane Salomonsen that engagement isn't necessarily about believing, but rather being open to believing, open to having the experience, and fully let yourself experience it instead of just observe it. One of the criticisms of participant observation is that the anthropologist only seems to become part of the community, but doesn't fully engage, and thus fully understand the practices.
I'm also interested in your thoughts on was about how Luhrman didn't remind the group that she was participating for research purposes.
Well, that's the whole goal of Participant research; you learn about the community and what it means to be a part of that community by going through their process of enculturation such that, by the end of the slated period of research, you are effectively a member of the group. For the researcher to remind her population that she was there as a researcher would undermine the goal of the research - learning what it means to be part of this culture.
You can't go through a process of enculturation if you aren't willing to fully engage in what you are doing (and she admitted she wasn't). The other problem though is that she did get access to confidential material which she shared with people that weren't part of the community, without permission from that community. The sources I've referred to in my article cover the issue of Luhrmann's work in much more depth. I do find it inherently deceitful for the researcher not to remind the community, precisely because they may provide that person access to things they wouldn't otherwise do because they know s/he is a researcher. It creates an additional challenge for the academic, because s/he must be accountable to the community about how s/he will use the material and observations, but I think that transparency would make the work more legitimate.
Now, I know that academics is dog-eat-dog, but there are some of us out here who do have values.
Did I ever mention how hard it is to study Paganism from within, and describe it to some one on the outside? Very.
I know how hard it is. It was something I looked into doing back in my academic days. Thanks again for your comment.
Monday, 08 July 2013
I have a question on this subject: Has a researcher ever encountered a Pagan population they wanted to study that has said "No" to the study, that you know of?
Tuesday, 09 July 2013
Not that I know of, per se, but by the same extension has the researcher fully briefed them on what they would be doing and/or shared what they put together with the population they studied? I think that permission is important, but even better is informed permission with informed check ins about what will be shared and how it will be shared.
Tuesday, 09 July 2013
I tried that myself, and I got burned badly. I can't use my research at all. I wasn't allowed to record, barely able to take notes, and even anthropological ethics couldn't help me; the laws of the place I was studying in specifically state that all parties have to be in agreement to be recorded. One party decided that they did not want to be in the study, therefore, an incredible, unique opportunity for both myself and the group was put down. I actually asked each time I encountered something that I thought would be good for my research, if it could be directly quoted, what parts of each activity could be studied, and this person controlled me with it. I was aboveboard and honest, just how you describe, and each time, I was not allowed to take consistent data. Each 'event' that I 'participant-observed' was taken a completely different way. I had to do whatever this one person said or else I couldn't do my research. What little information I was able to study, still could not be put together into a meaningful whole. I am still depressed by it. It was the one opportunity I'd ever had, to be an honor student, and it could be based on something that was Pagan, something very central to who I am.
The knife cuts both ways.
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Brickies with a Passion
With over 30 years of experience, it's possible for us to quote you for small jobs and straight forward work over the phone. For other work it's better if we come out and speak to you, see the location, understand the logistics and lay of the land. It makes it easier for to communicate what needs to be done.
Happy to work with you to design your project or build it to your specifications.
A fantastic tradesman and lovely guy. Good bricklayers are far and few between, and I would recommend Alan to anyone. –Jarrod B
When it comes to choosing the right bricklayer in Cairnlea, what you really need is a reliable company that strives for excellence, communication, and who genuinely care. We are insured, and our work is guaranteed.
Alan was fantastic and could not fault him in anyway. He listened to what we required and provided valuable advice to us. He was punctual, friendly and did an amazing Job and would definitely use him again for future works.
Allan was very easy to work with. Punctual and kept us up to date on progress and let us know when there was a small delay due to weather. He delivered a great job and we are very happy with the work. Highly recommended and would hire him again.
Get a quote from us today for all your brick or block work projects.
Looking for a mailbox built out of brick ? Well we can design one for you. Or build it to your own design.
New homes are also not a problem. We have worked for just about all the major volume builders in our careers, some specialty ones and of course plenty of owner builders.
Brick retaining walls, new stack stone or even stone walls. Or maybe just some maintenance?
Brickwork for extensions and alterations are also jobs we love to do. Matching mortar colour, finding the best brick to match. Give us a call.
A bricklayer in Cairnlea has many benefits. The most obvious is that the bricky is close, which means he can stop by to look at the job, offer suggestions before getting started, and give you a better price than those who must spend time and money to travel to get to you.
Different sized jobs have different considerations. Let's examine the options.
Pricing for smaller jobs:
It can be harder to find a brickie out to do smaller jobs because it's not as profitable as when they are getting paid "By the Brick", also known as per thousand rates.
You can usually expect a minimum 3 hours charge for any job. This allows the bricklayer to cover his travel and prep time to and from the job. For this reason it can sometimes be more cost effective to have a couple of small jobs that can be done at the same time, or incorporate a small fix or repair when having a larger job done.
Not many workmen will do a job for just $50. A good guide for hourly rates would be between $50hr to $65hr, depending on the Brickie and scope of work needed. Location impacts the pricing too; Sydney & Victoria would be dearer than Queensland.
These could be quoted by a day rate(8hrs) or by the job.
Caution is to be taken here. Issues to look for are:
For this work you will need:
When looking for a "brickies near me" in Cairnlea, a cheap quote may not be the best. Ask for references written and phone numbers to call. A good contractor should provide these naturally.
An older contractor maybe slower, but he may not need, or be chasing the money, like younger guys are. They tend to do their trade for a variety of other reasons.
Bricklaying businesses online with reviews?
With the advent of the internet today you can go online and check out most businesses. Not having a presence would be something that should raise a "Red Flag".
While some businesses may have some negative reviews. Reading the replies and digging a little deeper may shed some more light. For example there are groups online that you can pay to give negative reviews. But that person may not exist anywhere other than that negative review.
Also beware of someone having 100 5-star reviews that leave only 2 word comments. These might not be real either. Dig a little deeper.
A good bricklaying business review should have a legible comment that reads well. And is by a real person.


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THE SQL Server Blog Spot on the Web
Windows shell: commands are like environment variables on steroids. If you haven't been using them, you need to start because they will make your life easier. First, a quick review of what you can do with a few helpful environment variables.
You can enter an environment variable such as %temp%, %appdata%, %systemroot%, or %programfiles% into the address bar in Windows Explorer and directly navigate to the corresponding location on your machine. It's much faster than trying to click your way to your desired destination.
Figure 1. Using the %temp% environment variable in Windows Explorer.
Windows shell: commands provide similar direct navigation. There is some overlap between environment variables and shell: commands, but most shell: commands offer functionality not provided by Windows environment variables. Notice that you must put a colon between the word shell and the shell command.
Figure 2. Using the shell:SendTo command in Windows Explorer.
Where are all of these shell: commands listed? On your machine, assuming you have access to the registry. In corporate environments, you just might be out of luck. Even if you have administrative rights and can view your registry, you are still out of luck because of how the commands are stored in the registry at HKEY_LOCAL_MACHINE\SOFTWARE\Microsoft\Windows\CurrentVersion\Explorer\FolderDescriptions.
Figure 3. Shell: commands are under FolderDescriptions in the registry.
I exported the FolderDescriptions registry key, opened the file with a text editor, sorted it, and extracted the names of all of the shell: commands which I've listed below for you. Remember, the syntax you put in the address bar of Windows Explorer is of this format:
You can also enter the shell: command into your search box as shown in Figure 4. It will start a new instance of Windows Explorer opened to the folder specified in the command.
Figure 4. Using a shell: command with the search box.
You may also enter a shell: command in a run dialog box.
Figure 5. Using a shell: command in a run dialog box.
List of shell: commands on my Windows 7 machine:
AddNewProgramsFolder Administrative Tools AppData AppUpdatesFolder Cache CD Burning ChangeRemoveProgramsFolder Common Administrative Tools Common AppData Common Desktop Common Documents Common Programs Common Start Menu Common Startup Common Templates CommonDownloads CommonMusic CommonPictures CommonRingtones CommonVideo ConflictFolder ConnectionsFolder Contacts ControlPanelFolder Cookies CredentialManager CryptoKeys CSCFolder Default Gadgets Desktop Device Metadata Store DocumentsLibrary Downloads DpapiKeys Favorites Fonts Gadgets Games GameTasks History HomeGroupFolder ImplicitAppShortcuts InternetFolder Libraries Links Local AppData LocalAppDataLow LocalizedResourcesDir MAPIFolder MusicLibrary My Music My Pictures My Video MyComputerFolder NetHood NetworkPlacesFolder OEM Links Original Images Personal PhotoAlbums PicturesLibrary Playlists PrintersFolder PrintHood Profile ProgramFiles ProgramFilesCommon ProgramFilesCommonX64 ProgramFilesCommonX86 ProgramFilesX64 ProgramFilesX86 Programs Public PublicGameTasks PublicLibraries Quick Launch Recent RecordedTVLibrary RecycleBinFolder ResourceDir Ringtones SampleMusic SamplePictures SamplePlaylists SampleVideos SavedGames Searches SearchHomeFolder SendTo Start Menu Startup SyncCenterFolder SyncResultsFolder SyncSetupFolder System SystemCertificates SystemX86 Templates User Pinned UserProfiles UserProgramFiles UserProgramFilesCommon UsersFilesFolder UsersLibrariesFolder VideosLibrary Virtual Machines Windows
Thanks for nice tip. Also, I see shell commands really useful in windows 8 where there is no start menu or not at least by default.


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Today's elections in San Francisco reminds us of three common problems in California politics--and suggests an innovative solution.
The first problem is that, while everyone closely follows a top-of-the-ticket race like the contest for San Francisco mayor, no one pays attention at all to down-ticket races like district attorney or sheriff.
Which accounts for the second problem: that the outcome of those races is determined less by ideas but more by money and name recognition.
U.S. & World
News from around the country and around the globe
With money flowing into races that don't attract attention and scrutiny, there is a high potential for corruption.
At the state level, we've seen this dynamic over the past decade with scandals involving down-ticket executive offices such as lieutenant governor, secretary of state, and insurance commissioner.
What to do?
We might all be better off simply auctioning off down-ticket offices to the highest bidder.
This, of course, isn't much different than the system we have now.
But at the very least, it would make crystal clear who bought the office. And it might attract more attention than the elections voters now ignore.
The other benefit: producing funds for California's cash-strapped governments. Instead of donations going to a campaign, the proceeds of the auctions could flow to local or state budgets.
Sure, there might be some public distaste at the selling of public offices. And it might be cleaner if we simply abolished elections entirely for such down-ticket offices and made those positions appointed ones.
But that would mean giving more power to elected officials to make the appointment -- and the rule of all California political reform is that politicians should never, ever be given power or the discretion to make decisions.
So the auction represents a modest, middle path. And with that, i'd like to start our bidding for state treasurer at $1 milllion....
Let us know what you think. Comment below, send us your thoughts via Twitter @PropZero or add your comment to our Facebook page.


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NOTICE: This article is English version for original article [malay version] made by Hizbut Tahrir Malaysia. They give permission to whoever to republish their article. The English translation with free translation. If here has any mistake or error or not same meaning with original version, pardon me. The original title is not "IS MALAYSIA A COWBOY COUNTRY" but is "CRIME BECOME MORE ACT WITHOUT RESTRAINT, RULER PERMANENT MAKE A VERY SOLE'S LAW BE EDGE" THIS article is not finish yet[to be continue]:
Bil: SN357
24 Ramadan 1434 Hijrah [2 Ogos 2013]
– Return Islam Life- www.mykhilafah.com.
Is Malaysia changed to a cowboy country? This is a matter which be an opinion to some people who view to open shoot incident which increase since before. A case which now become hot news is Ambank founder, Hussain Ahmad Najadi who dead by shoot at Lorong Ceylon, near Bukit Bintang at capital. It happen after two days incident of a non-government organization chairman, MyWatch, R. Sri Sanjeevan get shoot by a man using motorcycle at small city Bahau, Negeri Sembilan. He get serious injury. This case cause very anxious because it has relevance with police such statement from ex-Country Police Chief, Tan Sri Musa Hassan that Sanjeevan kill attempt may has relevance to his new information about accusation on police inclusion in crime syndicate. Not long time before this, country be surprise about Custom Director Chief Deputy of Royal Malaysia , department of custom/tax in state, Datuk Shaharuddin Ibrahim who dead by shoot from two men who ride motorcycle on 26 April juncture his vehicle stop at sign lamp junction at Putrajaya.
We also surprise with a teacher case, Hashim Mat Zain who die by shoot from short distance in his car while is going to go home nearby Sekolah Kebangsaan Beris Panchor, Kelantan on 7 july ago. Not enough two weeks after that, a teacher more K. Shanmugam, die by shoot in his car at Simpang Empat Keladi, Kulim, Kedah. This incident already indeed cause anxious to public. Moreover with newest case on 30 july ago at Bukit Mertajam where a trader, G. Santhana Samy, 30 get serious injure after get shoot at Jalan Mengkuang, whereas at Parit Buntar, N. Jeevandran, dead at incident place reason get serious injury at part of his stomach and waist with fire effect. It is said the male 26 years old ride his motorcycle before public hear three sound of gunfire.The openly shoot incident, besides cause public frightened, already cause various matter such from what place this shooter get gunfire easily while public know that gunfire law at Malaysia very tight, are they be wage killer? Are they already not afraid about law and many more? Whatever, with these newest incidents, police force credibility and community belief concerning them indeed become more frayed!


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Name Last modified Size Description
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