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Porch of Maidens, Acroplis, Athens / Wikimedia Commons
By Dr. Marcel Detienne
Basil L. Gildersleeve Professor of Classics Emeritus
Johns Hopkins University
Our history begins with the Greeks. – Ernest Lavisse
Back in the mists of time, long before the emergence of articulate language, the human race discovered that it possessed the power to imagine itself other than it was. To begin to be outside oneself, to be transported to another world, all that was needed was a powerful smell or an evocative vision caught by a single intoxicated human being. However, to conceive that the spaces "colonized" by the human race exhibit cultural variation, it would seem that more is required; not only mastery of a rich and complex language but also long, sustained, and thoughtful observation in circles capable of detecting significant differences. America, dubbed the New World several hundred years ago, presents us with "the stupefying spectacle of extremely advanced cultures alongside others at an extremely low technological and economic level. Furthermore, those advanced cultures enjoyed but a fleeting existence: each emerged, developed and perished within the space of a few centuries."[1] In the topmost chamber of a pre-Columbian pyramid, there may perhaps have been a human being, a poet or sage, who did have an inkling that civilizations too are mortal and that others produced concurrently may emerge and be reborn from their own particular cultural productions. Today, the wise men of the United Nations all agree that the development of the human race involves "cultural freedom," the right to choose one's culture or cultures in a world that is becoming increasingly unified yet recognizes its fundamental diversity.
Edward Burnett Tylor / Wikimedia Commons
I wish to tackle the subject of a comparative anthropology of ancient Greece. Perhaps the first thing to do is explain what I mean by anthropology and how I understand "comparative" in relation both to anthropology and to ancient Greece. The fact that the word anthropology stems from the Greek language does not mean to say that antiquity produced a body of "knowledge" or discourse, a logos, on human beings in general that was peculiar to "anthropologists" in the same way as, for example, there are theologoi, or "theologians," so called because they write about either the gods of their own homelands or those of neighboring cities.[2] In the fourth century BCE, Aristotle remarked that "anthropologist" was the word applied to a chatterbox, someone with an excessive gift of the gab; a somewhat unpromising start![3] It was not until the eighteenth century CE, a little before the time of Immanuel Kant, that, in Europe, we find the first signs of a body of knowledge called anthropology, which, in 1788, was so designated by Kant himself. Subsequently, and more important, there emerged scholarly societies such as that of the "Observers of Mankind" (1799), mankind in all its diversity, in the astonishing variety of the "civil societies" or, as we should now say, its "cultures." I am using culture in the technical sense that this word acquired with Edward B. Tylor. Tylor was one of the great English founders of anthropology-as-a-science, which encompassed beliefs, practices, and technology—everything that we consider to be covered by morality, law and art, customs, and mores—all that the human beings (of both sexes) who make up a society receive and pass on, transforming it as their creativity and choices dictate, insofar as the latter are accepted by that society.[4]
That was how anthropology began. Now, what about "comparative anthropology"? The study of cultural diversity in the history of our species must necessarily involve comparison between so many strange cultural phenomena. Anthropology was born comparative. To be sure, it was neither the first nor the only "discipline" to resort to comparison. Already in the sixteenth century, freethinking minds in Europe were bold enough to compare different religions. They noted resemblances, drew attention to differences, and ventured to raise pertinent questions about the shared common ground and beliefs held to be revealed truths in more than one religion.[5] Beneath the leaden skies of an absolutism at once spiritual and temporal, this was a subversive operation, and one that was extremely risky for those who undertook it. To shed light, be it that of a single candle, on the different ways of reading a book of revelation, of querying the traditional view, or of venturing on an interpretation was to invent a new comparative history of religions. The admirable blossoming of "heresies," those remarkable choices made in the springtime of the Reformation, encouraged that invention, albeit without challenging the authority of the book known as the Bible or that of its many clergies.
Henri de la Popelinière (left) and Jean Bodin (right) / Wikimedia Commons
It was also in the sixteenth century that human beings began to investigate their own species. Henri de la Popelinière and Jean Bodin, those ever-young "historians," rose at dawn to embark on a feverish comparison between the mores and customs of the ancients and the "Gallic Republic" with those of the New World. At a time when historians had not yet acquired any professional status, the most visionary of them dreamed of taking to the high seas to discover and experience such different and fascinating "civil societies" (or "cultures," as we should say). Other comparative approaches were also to emerge, among them the "reconstructions" of the first quarter of the eighteenth century, some of which were designed to establish a genealogy of the mind, others to situate recognized civilizations on an evolutionary scale. The first ventures into paleontology, geology, archaeology, and biology all practiced comparative methods that afforded glimpses of the deep-rooted history of the human species and disclosed the immense richness of cultural phenomena on a global scale.[6]
As soon as anthropology gained recognition as a science—Tylor had called it the "Science of Civilization"—it set about posing questions of a more general nature. These concerned kinship rules, forms of social organization, and systems of representation. Anthropology was born between 1860 and 1880; and, it must be stressed, right from the start it took a radically comparative form. It chose to place in perspective so as to study not only ancient societies, the medieval European past and some, at least, of our contemporary mores and customs, but also primitive civilizations across the world. The first person to be given a professorial chair of social anthropology in Europe—indeed, in the world—was the author of The Golden Bough. James George Frazer, a Hellenist who had edited and written a scholarly commentary on The Description of Greece by Pausanias, a traveler in the reign of Hadrian who set off to discover the cults and traditions of Greeks in times past.[7] But the skies soon darkened as the first "great nations," France, Germany, and Britain, appeared on the scene and as, concurrently, history, pompously labeled "historical science," was institutionalized and took to preaching from its professorial pulpit. Once ensconced, it appropriated as its own domain one subject in particular: "nationhood," which had first received its political and legal credentials in the 1850s. The task for professional historians on university payrolls was to establish "scientifically" that all great nations depend inherently on the manner of their genesis.[8] In 1905, the sociologist Emile Durkheim remarked, with some distaste, that it was impossible to analyze "the obscure, mystic idea" of a "Nation" scientifically.[9] With pre-1914 foresight (he was, after all, to become the moral conscience of the French motherland), this same scholar argued that "nationhood" was not at all a good subject for a sociologist; by reason of its very unique character, it ruled out comparison. According to Durkheim, comparison had to be constructive. That is to say, it was essential for work on social types in order to pick out their common characteristics, to contrast their respective systems and contexts, and then to observe and analyze their invariant features.[10] Around 1870, historical science forged a national and exclusive type of history, extolling its incomparability, in both senses of that term: such history was superior to every other kind and, furthermore, could not be viewed comparatively, as was demonstrated by the example of France and Germany, facing each other on either side of the Rhine. The orientation of the discipline of historical science could not fail to draw attention to the distance that set it apart from anthropology, which, in contrast, was entirely committed to the exercise of comparison.
James George Frazer / Wikimedia Commons
Given that my purpose is to set out, in the simplest possible terms, a plan for a comparative anthropology of ancient Greece, we must now see how the Greeks fared after Frazer and his Cambridge associates, who proceeded to merge anthropology with Hellenism.[11] Who were these Greeks? How important are they? In order to determine the places assigned to the ancient Greeks in a field marked out in terms of the tension that existed between a highly nationalistic "historical science" and an anthropology committed to comparison, it is important to focus on one essential point that affected the gap that was increasingly to separate the two disciplines. It was in that same nineteenth-century period that an initially insidious and then definitive split appeared, separating societies said to be "without writing" from societies that were endowed with, and soon glorified, writing—writing without which, it was claimed, there could be no "civilization."[12]
The cultures newly discovered between the sixteenth and the nineteenth centuries have been grouped together under a variety of headings; primitive societies, savage societies, and societies not yet civilized. When, in 1868, in France, the institution of the Hautes Etudes was created alongside the university, one extremely controversial department gathered under its secular aegis all the known religions, in order to analyze them as different species of one and the same genus. But in 1888, a chair of "The Religions of Non-civilized Peoples" was created alongside that of "The Major Religions," the foremost of which was, and still is, Christianity, in particular in its hard-core version: Catholicism. It took many years of ardent struggle to gain recognition of the right to "religion" for the group of peoples lacking civilization. It was, I am convinced, when, even before Maurice Leenhardt, this chair was occupied by Marcel Mauss, surrounded by his Africanist, Indianist, and Oceanist disciples, that it became the vibrant focus for anthropological thought. Leenhardt's successor, Claude Lévi-Strauss, has told us how, at the suggestion of his listeners from what the French, curiously, called "overseas," he changed the name of his chair to "The Religions of Peoples Without Writing." "Without writing" then came to be regarded as the self-evident feature in ethnology, which, in Europe, soon came to be regarded as devoted essentially to societies for the most part ruled by oral tradition and supremely indifferent to writing and other graphic signs.[13]
As the eighteenth century and, a fortiori, the nineteenth saw it, it was impossible to spread civilization among peoples of nature if they remained illiterate: for civilization, writing was indispensable. Written texts constituted the essential mark of historical societies, the kind that made history, about which historians had to write, particularly now that they had become the professional practitioners of a real "science." Noncivilized peoples, "without writing," had to be considered likewise "without history," a fact that the Age of Enlightenment had discovered and that the nineteenth century then turned into a dogma. The newly born historical science had no doubts that its proper object was to analyze written documents, archives, and testimonies transmitted by writing. The task of history was to study and understand civilized societies whose ancient status could be deduced from readable written signs. Even today, in the scholarly disciplines of nations now mere provinces of a federated Europe, some societies are designated "for ethnologists," others "for historians." Those historians are ten or fifteen times more numerous and more powerful than the anthropologists, to whom, nevertheless, France's Ministry of (so-called) National Education generously allots the intellectual management of some 6,000 of the 6,500 cultures known to us.
Ernest Lavisse / Wikimedia Commons
In between history on the one hand and anthropology on the other, where, I again ask, do the Greeks stand? They belong to the group of ancient peoples but likewise to that of societies that have also been classed as archaic, ever since Lewis Morgan compared "types of family relationships" among Indian, Greek, Germanic, and Polynesian tribes.[14] The very idea of classifying the Greeks of Homer and Plato among the noncivilized peoples soon came to be considered scandalous, not to say unthinkable. Across the board, from Winkelmann to the German romantics, Greek philosophy and literature lay at the very heart of whatever was meant by civilization. So how should we envisage a project such as a comparative anthropology of ancient Greece? We are at this point reaching the very nub of the question of a comparative approach. Once historians of the France "before" France and the Germany "before" Germany appeared, nationalism became the dominant feature in the early form of historical science. Even today, after more than a century of a so-called communitarian approach, the history that is taught in the French mother tongue remains fundamentally nationalistic. After World War I, even Durkheim accepted that "our [that is, French] history" had a universal significance. In the 1980s, Fernand Braudel, a quintessential historian, took over from Ernest Lavisse and Maurice Barrès. But it was Lavisse who first realized the important role that a myth of origins played in founding a history of the nation.
In his Instructions, Lavisse declared that what secondary-school pupils need to be taught, without their realizing it, is that "our history begins with the Greeks."[15] Our [French] history begins with the Greeks, who invented liberty and democracy and who introduced us to "the Beautiful" and a taste for "the Universal." We are heirs to the only civilization that has offered the world "a perfect and as it were ideal expression of justice and liberty."[16] That is why our history begins, has to begin, with the Greeks. This belief was then compounded by another every bit as powerful: "The Greeks are not like Others."[17] After all, how could they be, given that they were right at the beginning of our history? Those two propositions were essential for the creation of a national mythology that was the sole concern of traditional humanists and historians, all obsessed with nationhood. The major nations of Europe, each in its own way, share the belief that their own histories also—thank goodness—originate in the values of Greece and that their Greeks are, naturally, beyond compare. Anthropologists of Greece who had the effrontery to compare the mythology and thought of the Greeks with the risqué stories of the savages of America and Polynesia were promptly marginalized, if not well and truly excommunicated.[18] Today, as no doubt tomorrow too, it is commonly accepted among Hellenists and antiquarians both in Europe and in the United States that Greece remains the birthplace of the West and of all the values that conservatives the world over defend with equal vigor. Once scattered in tribes throughout a thousand and one motley cities, the Greeks have become our Greeks: in them our Western autochthony must be founded and rooted.
By thus appropriating the Greeks, the nationalistic historians of the West seem to have definitively removed the ancient societies of Greece from the domain of the scholarship of anthropologists who, in Europe, are few enough anyway and who, in the New World, are woefully inadequately informed of what is at stake.[19] For in truth, much certainly is at stake for comparative studies in our multicultural world and for the kind of anthropological thought that challenges both incomparability and the West's declared claim that it has always been exceptional on account of its purely Greek values.
Paradoxically enough, the impression that the Greeks are our closest neighbors, which some of our "humanists" may nurture, is based on common issues and categories, many of which are precisely those on which early comparative anthropology decided to focus. As I have noted above, the founders of anthropology, while being imbued with the very best kind of Englishness, laid the bases for the "Science of Civilization" by proceeding from descriptions of the Aboriginal Australians to the treatises of Plutarch, and from the mythology of the Iroquois to reflections on the myth of Xenophanes, the philosopher of Colophon. Out of this dialogue that the young anthropologists of the nineteenth century set up between ancient Greeks and primitive peoples emerged major issues for the new discipline and excellent questions on the basis of which we can, as I hope to show, involve ourselves in comparative anthropology with the Greeks, possibly adopting a new methodology.
Let me begin by listing a few of those issues, briefly indicating why they are relevant today. The first is myth, along with mythology and "mythical thought." Then come the relations between orality and writing. Next, those between philosophy and wisdom, and the question of truth. And finally, the origin of politics and the invention of "Democracy."
Map of "The archaic period in ancient Greece or ancient Hellas (750 BC – 480 BC)" / By MaryroseB54 via Wikimedia Commons
One early line of thought about the nature of myths and their meaning in the history of the human race unfolded in the eighteenth century, with Fontanelle and Lafitau, around the "fable" of the Greeks and the Americans. Today, as in the past, debates on "primitive thought" or "mythical thought" are inseparably linked with the status of mythology as recognized among the ancient Greeks.[20] Whether they appear as mutants or as mediators, the Greeks of antiquity seem to present in their culture, or at least in that of Homer and the eighth century, a state of civilization midway between forms of orality and the already diversified practices of writing. Should those early Greeks be classified among the societies "with" writing or those "without"? For historical science and the tribe of historians as a whole, that is an important question, and much research has been devoted to a comparison between different types of oral poetry and oral practices generally. Meanwhile, anthropologists working with certain doughty Hellenists have successfully explored and compared the effects of the introduction of writing in a wide range of different types of societies in which new subjects for intellectual consideration have emerged.[21] In the land of Pythagoras and Parmenides, philosophy and wisdom were always considered to be indigenous. The invention of philosophy was absolutely and emphatically claimed by archaic Greece, while ancient China was allowed a monopoly over wisdom. Clearly, the Seven Sages were never consulted on the matter, and comparative studies set out to qualify such a simple-minded dichotomy by dint of analyses of a series of microconfigurations encompassing, for instance, "places and names allotted to truth" in both "philosophy" and other forms of knowledge.[22]
Finally, the figure of the statesman and the image of politics, which seem to be exclusively Greek, if not Athenian, discoveries apparently indispensable to any inquiry into social systems in Africa and India; and equally so to any attempts to understand the various other forms of power that Aristotle and other excellent observers of the human race identified. In the United States, as in Europe, it is commonly said that it was in Greece that Democracy (with a capital D) fell to earth from the heavens. But among entrenched scholars and the ignorant alike, far less is known of what we might learn from a comparative approach to practices that produce "something akin to politics" in all the hundreds of small societies—communities, cities, chiefdoms, ethnic groups, and tribes—that are scattered throughout the world.[23]
It would not be hard to add further themes to those mentioned above: for example, history (historia), in the Greek Herodotean sense of an "inquiry" that produces historicity and its attendant forms of historiography. This constitutes a field of strategic research into a type of anthropology with (that is to say "using") the Greeks that should call into question the assumptions of a historiography trapped by Occidentalism as much as by the nationalistic framework of early historical science."[24] Linked closely to the theme of history is that of autochthony, equally Greek but as yet hardly touched, despite the fact that it leads directly to a number of ways of "carving out a territory," one of which, very familiar to our twenty-first century contemporaries, is known as claiming a "national identity."[25] As is shown by the above list of themes, comparative anthropology focuses on problems. It is wary of intuitive approaches and impressionistic comparisons, and it challenges commonplace generalizations. So it is important to determine precisely what approach to adopt, what method to follow, as we say, after having tried to map out some kind of orientation—no doubt one of many that would be equally illuminating.
The comparative approach that I am championing and hope to illustrate here is fundamentally a joint operation between ethnologists and historians. It is both experimental and constructive.[26] In accordance with the customary demarcation lines between disciplines, anthropologists and historians have become accustomed to living and thinking in separate worlds: worlds separated by prejudices as futile as that inherited from the nineteenth century which set societies "without history" apart from those "with." Nothing but intellectual laziness is preventing a comparative approach from developing between historians and anthropologists working together. After all, is it not up to them, between them, to promote an understanding of all the human societies and cultures in the world, across both time and space?
Regarding method, I should stress how important it is for a comparatist to be at once singular and plural, but what kind of a comparatist do I have in mind? One who takes shape thanks to an intellectual network woven to include a number of ethnologist-historians and historian-ethnologists. The enterprise—and that is certainly the word for it—may be undertaken by a couple of scholars working together, one a historian, the other an anthropologist, provided each shares the intellectual curiosity and skills of the other. We should, then, work together, in groups of two or four, but each of us must believe that it is as important to be sustained by the knowledge and questions of our partners as it is to analyze in depth the society for which each of us, either as an anthropologist or as a historian, has chosen to become a "professional" interpreter. There can be no doubt that a regular attendance at seminars disposes people to think together and out loud. Working together in a mixed group comprising both ethnologists and historians: well, you might ask, what is so new about that?
It has been ages since ethnologists and historians met up and began to move forward in convoy. Traveling in convoy certainly implies keeping an eye on one another as you navigate. You observe your companions, rub shoulders with them, sometimes borrowing a subject (immediately dubbed "a new subject") or an expression that provokes an agreeably exciting feeling that you are thinking in a new way. The way that anthropology stands back from its object and views it from afar is both unsettling and attractive to history, particularly if, perchance, glancing in the mirror one morning, the latter decides that it looks somewhat jaded, less beautiful, a touch more ponderous than it used to. The two disciplines usually enjoy a flirtation, but seldom a full-blown relationship. Their more serious practitioners soon return to their own affairs. Historians make the most of the opportunity to reassert that they prefer to compare among themselves, with their close and longstanding neighbors. The wiser among them even acknowledge a certain weakness for fine similarities and analogies. But there is no getting around the fact that the fervent advice of the entire establishment—clergy, academies, and all the institutions that really count—is that history should not take ethnology as its bedfellow. Ethnology is, of course, alluring, but really not from the same social bracket. Besides, rumor has it that it does not have much of a future: out of work today; and tomorrow, without the necessary official credentials, who knows? We have been warned by our elders: this is not the way to end up with a seat in the academy.
Nevertheless, I persevere: can comparative studies amount to a profession? And the answer is yes; one can be a professional comparatist, even an experimental and constructive one. Experimental? In what sense? As historians and ethnologists working together, we can pool a wealth of knowledge about hundreds, even thousands of different cultures and societies ranging across both space and time.[27] I am fully convinced that our common task is to analyze human societies and to understand as many of their cultural products as possible. Why not "experiment" on the basis of "earlier experiments," given that this is both possible and acts as an excellent stimulus to the intellectual activity of historians and anthropologists alike? It involves working freely together for years, moving from one society to another, always in the indispensable company of experts, specialists in each particular terrain. Without the active commitment of a collaborating group, a little laboratory of ethnologists and historians on the move, a group constantly renewed, there can be no comparative approach that is at once experimental and constructive.
There seems to me to be little point in arguing about whether it is more profitable to compare "what is close" or "what is distant."[28] The one does not exclude the other. All the same, I do believe that comparative studies is more vibrant and more stimulating if ethnologists and historians are able and willing to lend an ear to dissonances that at first seem "incomparable," and to put them in perspective. By dissonance I mean, for example, a case where a society appears to make no room for an institution or configuration that our kind of common sense regards as normal and natural, or where a system of thought encountered elsewhere does not appear to offer any obvious category.
Once a historian or an ethnologist, trained to work on some local and precise problem, reaches the conclusion that our notion of what "personality" is constitutes a rather unusual idea within the framework of all the cultures in the world, he or she really is beginning to think as an anthropologist,[29] or is at least taking the first steps in that direction. The next step might entail the discovery that "the better to analyze the symbolic forms of a foreign culture, you have to delve into the cast of mind of another people."[30]
Hamburg, the Ethnology Museum / Photo by Dguendel, Wikimedia Commons
Here we come to the nub of the matter. To experiment and then to construct what it is that ethnologists and historians are together going to compare, you have to pick out a concept or category. It should be neither too parochial and specific nor too general and comprehensive. An example, to which I will be returning at length, may show what I mean by "to experiment" and "to be constructive." In an inquiry undertaken twenty or so years ago, I, along with a small group of Hellenists and Africanists, wondered how we could produce a comparative analysis of an action as common and as interesting as that of "founding."[31] The first phase of experimentation involves discovering societies or cultural groups that provide models of types and practices of "foundation." How does one set about "founding" in Vedic India or in the societies of West Africa? In all likelihood, in different and contrasting ways. All the members of the little group of researchers thereupon feel free to branch out from the societies closest to their own chosen terrains and to go off in search of cultures and societies that are in principle "untouchable" for any self-respecting historian or strictly correct ethnologist trained never to wander from his or her particular cultural area or particular adopted community.
That is the first move to make. The second comes hard on its heels, once the group members begin to venture further afield and travel from one culture to another, frequently between ones that are separated by vast distances. This is the surest way to discover a society in which there seems to be no equivalent of "founding" or "foundation." The local experts are categorical: in the society of which they are the historians or ethnologists, "there is no such thing as founding": there is simply restoration, ceaseless restoration. What is discovered seems to be a perfect dissonance: a category that seemed commonsensical more or less everywhere begins to waver and soon crumbles away.
The comparatists, now on the alert, immediately begin to wonder: what is it that we ascribe to "founding" that makes it a very particular way of doing something that amounts to not just "inhabiting" or "being in a certain space," but "establishing a territory"? "Establishing a territory" may involve certain forms of autochthony of a native or aboriginal character and also ways of inhabiting a particular place after arriving from outside or elsewhere.
"Founding" was not a bad point of entry. "Establishing a territory" was an even better one—above all a better way to begin to construct what can be compared. What, after all, is the meaning that we ascribe to "founding," to "being autochthonous" or "aboriginal"? If we set about analyzing a series of very different ways of "establishing a territory," we begin to pose questions that soon branch out in two main directions: On the one hand, what is the meaning of to begin, to inaugurate, to historicize, to historialize? On the other, what does it mean to be born in a particular place, to be a native, to be called indigenous, to have or not to have roots? And what is a place? What is a site? The comparatists, alerted by one or more dissonances, then proceed to coin a new category or set of concepts. They move constantly from one culture or society to another if these seem of a kind to make the conceptual elements that have been discovered productive. They try to see how known cultural systems react not only to the initial category that was selected as a touchstone but also to the series of questions that now arise and the conceptual elements that gradually come to light.
So "our history" does not begin with the Greeks. It is infinitely vaster than a single territory such as France and the beliefs of its accredited authorities. Rather, let us do anthropology with the Greeks: that is the invitation to a voyage offered by this book, which aims to discover at least some aspects of the art of constructing some kind of comparability.
From Comparative Anthropology of Ancient Greece, by Marcel Detienne. Published by The Center for Hellenic Studies under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported license.


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CALACS 2015—Deadline Extended
April 8, 2015 Leave a comment
Not a bad place for a conference!
The 34th CALACS Congress, organized by the Canadian Association of Latin American and Caribbean Studies (CALACS), the School of Social Sciences at the University of Costa Rica, and the Latin American Social Sciences Institute (FLACSO), will take place at will take place at the University of Costa Rica,San Jose, Costa Rica, from July 8 to 10, 2015. The theme this year is Critical Pan-Americanisms: Solidarity, Resistance, Territories. The submissions deadline has been extended to April 30, 2015.
Description: Pan-Americanism has a long and complicated history. As concepts, ideas, discourses, possibilities, and dreams, Pan-America and Pan-Americanism appear and vanish, are defined and re-defined, and are accepted and rejected by different actors in different historical moments. South of the Río Grande, Pan-America and Pan-Americanism formed part of Símon Bolívar's thought. Later, between 1880 and 1890, the terms Pan-America and Pan-Americanism appeared in the United States, extending the territory northwards. Henceforth, Pan-Americanism became part of…
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subset: commoncrawl


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Ten countries are responsible for the bulk of the world's CO2 emissions, according to the International Energy Agency. Two-thirds of global CO2 emissions in 2009 came from these ten, according to figures released ahead of the UN climate change meeting in Durban this November.
China and the United States were the top emitters, together producing 41% of the world's CO2. They were followed by India, Russia, Japan and Germany, while Iran, Canada, and Korea and the UK were bottom of the top ten.
The report, CO2 Emissions from Fuel Combustion 2011, also shows that despite the recession dinting global CO2 emissions between 2008 and 2009, they increased significantly in Asia, China and the Middle East.


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Android app for World of Bingo
Games developer Zitro Interactive has announced the launch of an Android mobile app linked to its popular social game World of Bingo.
Five months on from its launch, World of Bingo has proved to be a runaway success on Facebook, prompting the development team to extend its availability through an app.
World of Bingo is Facebook's top video bingo suite and offers Zitro's most successful video bingo games in Freemium mode.
The Android app follow-on reportedly offers the same key features that have ensured the popularity of the Facebook version, with games like Last Bingo in Paris, Secret Bingo and La Catrina.
Other games, which are already available on the Facebook version of World of Bingo, will be appearing in the next few weeks.
The company says that it is currently working on an iOS app for World of Bingo, which it plans to launch within the next few weeks.
Online Casino News Courtesy of Infopowa
More news


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As I exposed in an article a few days ago, Obamacare has been designed to mirror Canada's transition from private insurance to single payer. It does this by expanding Medicaid to cover more people and by making it easier for people to enroll in a Government run / funded healthcare plan such as Medicaid, Medicare and CHIP (Children's Medicaid) while at the same time taking actions to make private insurance unaffordable ( I.E. requiring it to cover unnecessary things such as maternity services for men).
Yesterday I pointed out how Medicaid enrollment is proving my theory to be true as more individuals are signing up for Medicaid than they are for Private insurance in almost every state, except one.
According to an article on thectmirror.com, Connecticut is the only state in the union who is signing up more people for Private insurance than for Medicaid:
Connecticut is the only state in the country in which more people have applied for private coverage than Medicaid through the health insurance exchange, an exchange official said Tuesday.
James Wadleigh, Access Health CT's chief information officer, said the state's exchange has taken more than 11,000 applications for individual and small-business coverage. About 6,000 are for private insurance customers, and about 4,700 will receive Medicaid.
As part of the health law commonly known as Obamacare, the Medicaid program in Connecticut and many other states will expand Jan. 1 to cover more adults without minor children. In addition, exchanges like Access Health are selling private insurance plans that, for many people, are expected to come with discounted premiums, subsidized by the federal government.
Now before you start looking at Connecticut as a beacon of Liberty where it appears to buck the transition to single payer, allow me to pop your bubble of hope. According to the article the only reason Connecticut is not signing up more people in Medicaid now is because they started their Medicaid expansion in 2010:
A major reason for Connecticut's unique balance of applicants, Wadleigh said, is that the state began expanding Medicaid in 2010, shortly after the health law passed. That means fewer people are becoming eligible for Medicaid in Connecticut than in other states.
It seems that Obamacare, along with the Progressive's efforts to expand Medicaid in the states where it was rejected, guarantees that unless the Affordable Care Act is fully repealed, it will just be a matter of time before the U.S. , like Canada, completes the transition to a Communist inspired, single payer Healthcare system.
"Hope and Change" … It's what the President sold people to get elected. Sadly he failed to explain to the America people exactly the kind of Marxist "Change"… he had in mind.


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What is Easy Smart Pay?
Easy Smart Pay (ESP) is a service product of Smart Easy Pay (SEP), a California corporation started by the California State Association of Counties Finance Corporation for the purpose of improving the way in which taxpayers pay government and the way in which government collects tax.
How does ESP improve the process of paying taxes?
ESP improves the process of paying taxes by lowering the fees imposed to collect certain types of payments while also enabling taxpayers to customize the timing and sources of property tax payments. Additionally, we are committed to improve the collection process for tax collection agencies.
What types of taxes can I pay using ESP?
ESP is designed primarily and initially for the payment of property tax in California only.
How does it work?
Visit: Our site here.
What if my address is not found?
If you have entered your address correctly and it cannot be found in our database you can click on "I don't know the address" and enter the APN number from your tax bill ("APN" stands for assessor parcel number), which you received from your county tax collector. The tax bill data we receive is directly from the tax collector, so while we may not have the address data match, the tax bill data will be correct. We make every effort to maintain accurate, high quality data but we may not have the exact address match all the time. We are continually improving our address matching algorithms. Our mission is to be the best, most widely used government payments system.
How do I request a refund?
If, after enrolling in our payment program, you wish to cancel for any reason you will be refunded to the amount of any payments you have made, minus any applicable transactions fees which are minimal and are clearly stated at the checkout process.
We believe in the value of our taxpayer service and believe if this service does not meet your needs for any reason you should be able to cancel enrollment at anytime. It is important to note, however, that depending on the exact timing of the cancellation and the payment process relating to required bank and processor transaction settlement times the timing of refunds may vary slightly but we commit to make every effort to process all cancellations and refunds expeditiously.
Can I cancel "auto-pay"?
Yes, you may cancel auto-pay at any time, however, this may impact the timely payment of taxes and could transfer the obligation to pay from us to you.
What happens if my auto-pay charge is declined?
If, after enrolling in monthly auto-pay, your credit limit is reached, or there are insufficient funds to cover the amount to be debited, or it is denied for any reason, we will immediately notify you and request you to provide an alternative or additional account. If we do not hear from you, we may cancel enrollment and process of refund for all payments made, minus applicable transaction fees.
How many monthly payments will I make to pay my property taxes annually?
Initially, in your first year of enrollment, our payment platform will automatically set a payment schedule on a monthly basis.
Depending on the time of year you enroll, the number of monthly payments to equal your first year of property tax payment may vary. However, if you choose to stay enrolled in the service, your monthly payment schedule will be spread over the 12 months of the year in year two and beyond.
Are you an escrow company, bank, or financial institution of any kind?
No. ESP is a bill assignment service and a product of SEP, which is focused on providing products, and services that offers taxpayers the ability to customize and assign the responsibility to transmit property tax payments and insure the timely payment of those payments free from late penalties. For that reason, the funds transmitted to SEP become the property of SEP for the purposes of reinvesting in lowering transaction fees that are charged by variously financial entities throughout payment processing process as well as further improving and making more efficient the process of paying taxes.
How do you protect our privacy and ensure security of financial information?
Privacy and security, while last on this list, is first among our priorities as a company. We do not collect or store credit card information or sell any information about you to anyone for any reason. However, to learn more about our commitment to privacy and security please visit the following links:
- Please review our privacy policy.
- Please review our security protocols.


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Facial Recognition: Technology Rooted in History
December 6, 2017
By: Fardin Barekat, BASc
The process of seeing a person and knowing who they are, commonly referred to as identification, is a non-trivial process which is taken for granted amongst humans, having adopted this skill naturally along their evolutionary process. Throughout human history, this ability to identify other people has been employed indirectly, for example through portraits, and has been done so for activities ranging from the arts, to entertainment all the way through to law enforcement. The twenty first century stands at the precipice, in danger of becoming a cold world dominated by the spectre of biometric invasion and not only lacking personal privacy, but even denying private identity. Among other things, it is the growing trend of the proliferation of social media sources and Internet of Things devices that is blamed for this steady erosion of personal privacy by such practices as biometric identification. It will, therefore, come as a surprise to most people that the procedural use of facial recognition precedes not only social media, but further the internet, both world wars, and even the invention of the programmable computer.
One crucial step towards facial recognition was the invention of the photograph, in the early 1800's, and then the subsequent photographing of criminals beginning in the 1840s. By 1888 with the standardization of this latter photographing, the now famous Mug Shot was created, enabling law enforcement personnel to turn their efforts into interpretation and identification of mug shots.
An early form of procedure based facial recognition was the Tableau synoptique des traits physionomiques system invented by Alphonse Bertillon in XXXX. This system, most often used by local law enforcement officers, employed a cheat sheet with a variety of uniquely indexed facial features.
Although the Tableau System aided law enforcement activities by creating a common facial code language, by virtue of relying solely on the efforts of examiners, it was wholly non-automated. In 1966 Woody Bledsoe, Helen Chan Wolf, and Charles Bisson created a program which calculated the distances between facial features (ie. Eyes, ears, nose, etc.) which was then compared to reference data. The three pioneers had created the world's first facial recognition program. Their program, however, still relied on an examiner for manual input of the facial feature locations. This requirement, thereby, limited their program to only being a semi-automated facial recognition program.
Although improvements were made to this program in the 70's – Goldstein, Harmon, and Lesk employed 21 specific facial features, Kirby and Sirovich employed linear component analysis – these programs still required manual input and, thus, required human interaction. It was not until 1991 that the processing of detecting faces, face detection, was developed. With face detection, the examiner was no longer required for detection of faces, and thus both feature extraction and facial recognition were both fully automated. Therefore, in 1991 the first fully automated facial recognition program was born. And the rest, as they say, is history.
Prilyx Research and Development is at the forefront of biometrics research and integration by developing new techniques and algorithms and integrating with other security related systems.
© 2018 Prilyx Research & Development Ltd. | 2220 – 1050 W Pender St Vancouver, BC. Canada, V6E 3S7
+1 604. 428. 5030 | firstname.lastname@example.com


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Sand Crab East is a 4 bedroom 3.5 bath beach house that sleeps up to 12
Calendar & Quote
or ReservePhotosReviewsOther Properties
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We had a relaxing stay! The Monday and Tuesday after Thanksgiving the Blue Angels flew over and gave us our own morning show! The dolphins were so playful during our stay as well! - (Nov 2019)
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Large house right on the beach
Large house and large kitchen. Steps away from boardwalk. Large deck with plenty of chairs. If you have a large group this is the place to stay! - (Oct 2019)
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A great family experience!
Pull out sofas were a little tough to sleep on but everything else was perfect! Can we come back next year? - (Aug 2019)
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Can we go back?
We loved the beach house. It was nice and roomy for our group of 9 including a 1 year old who had lots of room to toddle around. Everyone had a place to sit for dinner and the back porch with ocean view was a favorite spot. The only issue we had was the direct tv not working and they did everything they could to fix it. Next time we will definitely stay longer. We did not want to leave. - (Jul 2019)
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Well maintained. Responded immediately with requests. Friendly and courteous staff. Proximity to beach was perfect. Loved the view from deck, main room and master bedroom! Great space for large group dining. Sleeper sofa was less than desirable. Overall, a great place to stay - (Mar 2019)
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Beautiful Beach Views!
We had a great time. Plenty of room. This is a beautiful quiet area with great views. I just wish the main floor bedroom had some blinds to block out street light at night. - (Mar 2019)
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Bigger than it looks
It's a nice and clean property with a well furnished kitchen. The place is bigger than it looks. There's plenty of room to stretch out and be comfortable - for even the largest of families. - (Dec 2018)
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Wonderful location, nice beach house
Very good, has a relaxing few days on the beach. The house was well equipped and had everything we needed. The second fridge was useful and we enjoyed using the community pool - (Oct 2018)
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A nice stay
Very comfortable and just the right size for my family. - (Aug 2018)
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Basic beach rental house, but you can't beat the view!
Our family (three generations - 12 of us) enjoyed staying at Sand Crab. It is right on the beach, and a very short walk to the community pool. All the appliances, faucets, etc worked great. We liked the back deck, and that there was a grill there for our use. Check out the storage room on the entry level for beach toys left by previous guests! The place was clean, and towels and so forth were adequate. It wasn't clear to me before arriving, but this is a duplex. You couldn't hear the neighbors, however. The master bedroom was hard to keep cool; the windows don't really want to shut all the way and the lack of blinds let a lot of heat in. We liked the ceiling fans in every room, though. Never ran out of hot water, either! We called the service folks to help with the windows and they were quick and friendly. Overall a great trip. - (Jun 2018)
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Nice place!
We enjoyed our stay here. House was nice and clean. Large enough that our group of 6 wasn't sitting on top of each other. Kitchen was well stocked with cooking supplies. Having 2 refrigerators was nice. A little drive out but well worth it for the quiet. Only down thing I can say was BBQ grill was not in the best of shape. We will stay here again. Thanks! - (May 2018)
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Great family vacation!!
Gorgeous views, very spacious, nicely remodeled, quiet neighborhood, steps from white sandy beach and pool, owners were pleasant to work with and made check in easy with clear instructions and great suggestions. It definitely was hard to leave, but hope to come back in the near future!! - (Mar 2018)
* * * * *
Perfect Spot!
Great place! - (Feb 2018)
Click on available days for a Quote
Please Contact Us if you have any questions.
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text: Fall is Here! WW MeMe Add comments Oct 212015 DON'T FORGET TO CHECK OUT ALL MY GIVE-AWAYS & REVIEWS * Follow me under Linky Followers! Thank you! Leave a comment so I know you were here and I'll come see you too! HAVE A GREAT DAY & THANKS FOR STOPPING BY! Xmas Dolly — Where it's like Christmas everyday! Share this:Click to share on Facebook (Opens in new window)Click to share on Twitter (Opens in new window)Click to share on Pinterest (Opens in new window) 6 Responses to "Fall is Here! WW" stevebethere October 21, 2015 at 4:28 amReply I lurve this time of year and the early dark nights, crikey just 10 weeks to go 🙂 Have a falltastic day Marie …..and just don't 🙂 kismaslife October 21, 2015 at 7:00 amReply My Christmas shopping for my kids is complete 🙂 Bring it on! Oh My Heartsie Girl October 21, 2015 at 7:23 amReply Thats one crazy looking cat!! Happy Wednesday!! Rosey October 21, 2015 at 10:20 amReply That cat looks like I feel. 🙂 Have a great Wednesday! Patrick Weseman October 21, 2015 at 11:39 pmReply Thanks for the Christmas reminder. Merlinda Little ( @pixiedusk) October 25, 2015 at 3:34 amReply Is now the right time to hit the Christmas panic button =P Thanks for the lovely comment! Cancel reply This site uses Akismet to reduce spam. Learn how your comment data is processed.


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Long Weekend RelaxationAugust 6th, 2006 by Potato
Well, I'm up at the cottage for the long weekend, along with Millie, my parents dog (they're off to PEI). To keep the dog smell out of my car, I took my mom's truck, and wow is it ever a different experience to drive that thing. To say the engine roared to life when we first pulled on the highway and got up to speed is completely wrong: it didn't even purr. The engine yawned, as though saying "yeah, no problem; wake me when you need me."
Loading the trunk was no problem, but closing it was a little rough as the door was pretty high up when fully opened. Not a problem, as there was a bright red button to press that made the trunk close all on its own. The headlights had harnessed the power of twin suns (I was worried the whole way up that the fusion containment might fail), and illuminated the tops of trees a long distance down the road. It seemed everything in it was tweaked and powered to a ridiculous degree: the 3-zone A/C, the stereo faceplate that flipped up to insert a CD, the no fewer than 8 buttons on the steering wheel (2 of which I still can't figure out — Wayfare won't let me press them in case they're for the ejection seats or to deploy the heat seeking missiles, and with this truck, we can't be sure they aren't on there); even the windshield wipers have a funny little shimmy to them to get rid of that little triangle of unwiped area at the centre-bottom of the windshield. I find it difficult to imagine wanting a car where the engineers seemed to sit around and dare each other to find new and creative ways to make something needlessly powered, automated, hidden, button-activated, remote-activated, or covered in leather. That said, it was nice being up high — though I wouldn't need to be if everyone else wasn't driving an SUV.
The weather is gorgeous up here after the giant storm cleared the air of the heat and humidity that haunted the region last week (thankfully, I couldn't make it then :). It also knocked down a tree and a half into our yard, and a rather large tree at that, but it isn't on the cottage, deck, or driveway, so I'm not too concerned (certainly not concerned enough to actually try using the chainsaw… I've seen Evil Dead).
Millie is a bulldog (I'll try to get a picture after I get access to a camera). She looks kinda sad and kinda tough, but is in actuality the suckiest dog ever. She mopes and whines if I leave the room, and won't go to sleep unless I come tuck her in. For the first day here she wouldn't even go eat unless I came with her to the laundry room (where her food is), and she won't go pee unless I come at least halfway down the lawn with her. She's one step away from needing a glass of water and a peek in the closet for monsters…
There have been a lot of long weekend fireworks set off out here, and it isn't even the free day yet (Sunday/Monday). I know that it's a pretty big tradition across Canada to have Victoria Day and Canada Day fireworks, but apparently no one else has heard of Simcoe Day (August Long Weekend) fireworks except the people who happen to live on the lake here.
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Dreams about being tired / exhausted is a strong warning sign of physical health problems such as disease, the dreamer shall consult a doctor immediately.
Zhougong's Dream Dictionary
In the Chinese culture, dream is linked with a virtual person called Zhougong after a popular book Zhougong's Dream Dictionary (周公解梦) which has been passed down from thousands of years ago. The book categorizes seven types of dream that people usually have during sleeping. With thousand of years' history, Zhougong's Dream Dictionary (周公解梦) has been popular in China as well as in the Chinese communities for its excellence in explaining different dreams, in particular those unusual and weird. While some believe that the book shows people's superstition, others believe that the objects or scenes that show up in our dream have close relationship with what have happened within our body (e.g. health status), in daily life, or mental status.


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Massages are the most effective when it comes to things that can relax you. The deep tissue massage can really work wonders at loosening up your muscles. Learn more about how massages can help, where to get them and even how to give them in the tips that follow.
It is crucial to drink a lot of water the day of your massage. As your tissues get stimulated, there are toxins that get released. Water consumption helps to flush out these harmful toxins, which will minimize negative side effects. During the first hour after your massage you should drink at least two glasses of water, and another eight before 24 hours ends.
Massage tools can enhance your massage experience. When you use a massage ball or rolling tool, the massage will be more effective. These tools can easily be found online or in specialty stores. Try the various tools to determine which ones work best for you.
Everyone is different, so make sure to switch up your techniques when giving massages. Pay attention to the cues your client gives you, and you will know in which areas to concentrate your massage. One of most useful ways to learn how to give a good massage is by listening to feedback.
Make sure you arrive as early as you can to the massage. Make sure that your massage is a priority during your day. You won't be able to properly relax if you are late. You need to be as relaxed as can be when you lay down on the table.
Massage in an area which is free from distraction. If you are located in a high traffic area, consider playing soft music in the background. This will help your level of relaxation during the process. Choose a place or time that is more quiet. This will help your overall state of mind during the massage.
One of the keys to giving an excellent massage is to always watch your partner. Watch for grimacing or tensing up. As time passes, you will learn to read the responses of your subject's body with your skilled hands. If they tense, you are applying too much pressure.
Learning to unwind and relax is key to getting a massage. You should be releasing as much tension as possible, so you may want to take some deep breathes while you position yourself on the massage table. You should breathe deeply at times during the massage to help keep your muscles relaxed.
Think about using a massage therapist who makes house and office calls. It's not uncommon for many therapists to work for themselves, and they save a lot on overhead costs by traveling to their customers' locations. A traveling masseuse can save you traveling time and they often cost less.
Try new massage techniques on yourself. Use your thumbs on different tight points on your body. Begin on your legs, then your arms. When this massage is done in the mornings, you can help energize yourself for your hard day. If you do it before you fall asleep in the evenings, you can help prepare yourself for a restful night's sleep.
Slow movements during a massage are more soothing. As you work on the back, try to use more than just one finger so that you don't start to feel discomfort yourself. Do use the weight of your body, as opposed to the strength of your muscles, to apply pressure. This will help you prevent exhaustion.
Request that the lights be dimmed during your massage. It should be relaxing and lower lights will help the experience. A room with subtle lighting is ideal, but it does not need to be pitch-black. Candle light is a great solution for optimal illumination.
A massage will be that much better if a relaxing scent is used. Be careful not to choose an overwhelming fragrance, but rather keep it natural and mild. Do not use any scents that smell like medicine. Instead, you should have floral or fruity scents. This will put the person getting the massage into a zone where he can relax and enjoy the massage.
Tell your masseuse where your body needs the most attention. The goal is to relax the muscles and address your issue areas. Your therapist probably cannot read your mind, so before starting a massage always tell them your problem areas.
If you happen to be a massage novice, go for the deep tissue, or perhaps the Swedish massage. There are many different techniques but Swedish and deep tissue massages are the best treatments if you have tense muscles. If you start with these two, you won't be disappointed.
During a massage, your hands should be capable of interpreting the responses given by the patient's body. You should be sure your palm and fingers get plenty of work. Use your palm lightly on bony areas to limit pain. For the curvier areas, use fingers for digging in and getting rid of kinks.
Once massaged, take a little breather. Your body went through quite a bit during the massage. Your body might not be ready to get up quickly. You don't want to feel like you're about to faint or feel nauseous. Give yourself a few minutes sitting up to readjust, then move on to standing.
See if your masseuse has a referral program. Depending on the program the therapist has set up, you may have the ability to get some great discounts for referring your family and friends. If you're living on a budget, then this can be extremely helpful.
Massage your stomach when you finish eating. You've read that correctly. Doing this correctly can help promote digestion. In order to do it right, rub your belly in a clockwise fashion, keeping palms on top of your stomach. This matches the same direction food digests in the intestines naturally to stimulate digestion.
You should now be more familiar about all the benefits that can be derived from a great massage. Do not delay in setting up a time to get that massage you have been thinking about. You can help those you love get rid of their aches and pains. Include this activity in your life as frequently as possible.


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Situated only 4 miles north of Tarbert – Number 4 - with its spectacular sea and mountain views - is a perfect place to relax and enjoy the peace and tranquillity that is Bunavoneader. The road to Huisinis is quite spectacular and the Huisinis beach is just at the end of the road. Equally, it is perfectly located for exploring the island and all it has to offer. Whether you want to stay local and enjoy the beautiful views over West Loch Tarbert to Beinn Dubh and Tarransay or venture out west to the Luskentyre and Rosamol beaches (only a 20-minute drive away) and on to the equally spectacular Seilebost, Horgabost Borve and Scarista beaches – you will find it a perfect base from which to do so.
The accommodation is all on the one level, the sitting room and en-suite master bedroom are located to the front and both enjoy views across West Loch Tarbert and to An Cliseam. The other bedrooms a double and a twin, together with the dining kitchen are located to the rear. Completing the facilities is a family bathroom and utility room. Tastefully furnished and equipped to a high standard, the property has oil central heating throughout and a lovely wood burner in the sitting room for those colder evenings.
In the Outer Hebrides, Harris is a beautiful island of great contrasts. While the west coast of Harris, south of Tarbert, provides spectacular beaches and seascapes, the centre and east coast are – in contrast – more hill and loch terrain. The local licensed filling station can provide a selection of everyday supplies while the nearest Supermarket is located in Tarbert. They provide everything you might need for your stay and are known to be friendly and helpful. There is a choice of restaurants/dining options both in Tarbert and surrounding areas of Leverburgh, Scarista and Ardhasaig.
For walkers and climbers, the North Harris hills are quite accessible from the house (which provides information and routes for all grades) and are wild and unspoilt. This habitat for a great number of golden eagles and red deer is also home to Sea eagles, red grouse and mountain hares. The Clisham at 799m is the highest point in the Outer Hebrides with spectacular views from its summit to Lewis in the North, South Harris and -on a clear day - St Kilda in the West. You can take a private tour around the island or further afield and there is a regular bus service around the islands from Tarbert. You can also sail to St Kilda from here and all in all, you will certainly have an insight into Hebridean life on these 'islands on the edge'.
Visit the galleries exhibiting and selling local Hebridean art and jewellery and the regular craft market of locally made goods. There is, of course, the now world-renowned Harris Gin distillery.
Whatever you want to experience of modern-day life or the history, crofting and seafaring traditions of the island, it is all accessible from Number 4.
How to Get Here
By Ferry -
Caledonian MacBrayne www.calmac.co.uk operates direct ferry services from Uig on the Isle of Skye to Tarbert (1 hour 40 minutes crossing) or alternatively Ullapool to Stornoway (2 hour 30 minutes crossing plus a 45-minute drive to the cottage) Due to these ferries being extremely busy it is highly recommended that you book in advance.
By Plane -
Stornoway Airport (35 miles) has regular connections with Aberdeen, Inverness, Edinburgh and Glasgow. These flights are operated by www.loganair.co.uk Once here car hire would be available.
Included in the rent
Other Facilities
Pets welcome
A maximum of two well behaved pets are allowed, a £20.00 weekly charge applies for each pet. Please note access to the property is via a cattle grid.
Children Policy
Please note that the property is only suitable for children aged five years and over.
Good Housekeeping Deposit
A Good Housekeeping Deposit of £100.00 is required at the property.
Best Features
Sorry, no one has reviewed this property yet. But please don't let this put you off; all self catering properties are vetted by Wilderness Cottages before we upload them to our web site.


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Behind the Glass Door
Hannah's Story is an inspiring account of how one dedicated family has learned to raise a child diagnosed with PDD, Pervasive Developmental Disorder, a form of autism. Viewers will be touched by the story's revealing truth – that a family's committed, God-centered love can help us survive even the most challenging valleys of life.
Code: 100001061
Year: 2013
Running time: 53 minutes
Price: $12.95 (AUD, including GST)
Categories: Social Issues , Inspirational


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The Vito. Runs on ambition.
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Vito panel van and Vito Mixto 116 CDI with BlueEFFICIENCY package in conj. with 7G-TRONIC PLUS and commercial vehicle registration (N1). Urban/extra-urban/combined fuel consumption: 6.7–6.6/5.3–5.2/5.8–5.7 l/100 km, CO2 emissions combined: 153–150 g/km. The actual consumption figures depend, among other things, on the vehicle weight and the equipment chosen.
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Vito panel van and Vito Mixto 116 CDI with BlueEFFICIENCY package in conj. with 7G-TRONIC PLUS and commercial vehicle registration (N1). Fuel consumption (city, extra-urban and combined): 6.7–6.6/5.3–5.2/5.8–5.7 l/100 km, CO2 emissions (combined) 153–150 g/km [*]. The actual consumption figures depend, among other things, on the vehicle weight and the equipment chosen.
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New Day, New Leadership in Leadville Today
Winter Weather Advisory on Slate for Week in Leadville
Mining Museum: New Exhibit, Chocolate and Wine!
As winter settles in, there are certain annual events that locals look forward to; they get them out of the house, giving them a chance to catch up with friends and neighbors. In February, that includes the annual wine tasting event at the mining museum. And now that gathering just got a whole lot sweeter, and neater, with a chance to speak to an artist with a bent towards the underground.
So mark the calendar and make your plans! Here are the details.
OnSite: Men of Mining. OnSite, on loan from the artist László Bencze, opens February 17, at the National Mining Hall of Fame and Museum (NMHFM). László Bencze will be in the exhibit gallery and available to talk to people attending the Museum's annual Wine at the Mine event that evening from 6 – 9 p.m. But if you can't make it then, there will be plenty of opportunity in the months to come, as Onsite will be on view through July 2, 2017.
OnSite features large, remarkable color photographs of modern miners at work in mines across the globe. Bencze has come to admire the dedicated people of mining, "the workers, craftsmen, and artisans who transform dirt into the raw material of civilization. In my photography onsite, I am always on a quest for the telling detail, the revelatory moment, the meaningful pattern. Most of all, I look for people," explains Bencze.
"I'm excited to unveil our third temporary exhibition and to continue to bring unique and complimentary exhibitions to the museum and our community," says Curator, Stephanie Johnson.
Tickets for Wine at the Mine featuring this year's theme Chocolate, Wine, & Beer: a deep, dark, decadent tasting event, can be purchased online via the Museum's website.
The National Mining Hall of Fame and Museum is a monument to the memory of the men and women who pioneered the discovery, development and processing of our nation's mineral resources. Known as the "Smithsonian of the Rockies" and the "Premier Showcase of American Mining," the National Mining Hall of Fame and Museum was established in 1987. The museum houses 25,000 square feet of interactive and informative exhibits showcasing one of the nation's most comprehensive collections of mining's colorful history.
For more information contact: Stephanie Johnson, NMHFM Curator, (719) 486-1229, email@example.com


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Home > Community Development > Events > Financial Education and Asset-Building Opportunities
Friday, October 1, 2010
Federal Reserve Bank of Philadelphia
The Financial Education Network (FEN) convenes regular meetings for representatives of nonprofit organizations, banks, and governments in Pennsylvania, New Jersey, and Delaware who provide financial education to low- and moderate-income residents.
This meeting highlighted best practices on how low- and moderate-income residents can learn about personal finance and build assets. The meeting included insight on strategies that have and have not worked at volunteer income tax assistance (VITA) sites, where IRS-trained volunteers prepare tax returns without charge to residents.
Return to the main Community Development events page.
Find out when information for community development publications and events is released.
Federal Reserve Bank of Philadelphia
Community Development Studies & Education Department
Ten Independence Mall
Philadelphia, PA 19106-1574
(215) 574-6037 – phone
(215) 574-2512 – fax