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Module 4 - Working Across Cultures in restorative justice
- Different forms of restorative processes
- Overview from Malcolm Peri
- Traditional Maori Principles involved in conflict resolution
- Maori traditional conflict resolution protocols
- Customary Practices of non-Maori Minority Cultures
- How to Work Across Cultures
- Some Ideas for Working Across Cultures
- Exercises
This chapter gives some background concepts of tikanga Maori and discusses the issues for facilitators in working across cultures.
Learning outcomes
At the end of this module you will be able to:
- describe the key concepts underlying tikanga Maori in the context of restorative justice
- understand the issues involved in working across cultures in restorative justice
Restorative justice is not a new development for redressing the effects of crime. Many cultures have some entrenched restorative traditions. Ancient civilisations provide examples of systems requiring offenders to make amends to victims in the interests of restitution, where community peace had priority over punishment or revenge. The flexibility of restorative justice processes to accommodate different cultural practices is a given.
Restorative justice practices emphasise the importance of the community to the process. The facilitator must accommodate cultural customs of the victim, offender and their communities. This may mean it is appropriate to hold a restorative justice conference at a culturally significant venue, if all participants agree. Provider groups will try to refer cases to facilitators from the culture of the primary participants.
However, for safety and to avoid re-victimisation of the victim, where participants are from different cultures, the preference of the victim should prevail.
Obligations under the Treaty of Waitangi
There is an obligation on the Crown to act within the principles of the Treaty to facilitate the right to self-determination within criminal justice for Maori. Tino rangatiratanga in Article II of the Treaty of Waitangi means the unqualified exercise of chieftainship that Maori retained over their lands, villages and taonga. Taonga means treasures or anything highly prized, for example Maori language and culture, and, as a matter for the Crown to take into account, justice.
The need for compliance with Treaty principles is accepted by the Legislature, Executive and Judiciary. The fact that Maori rights are part of the law of New Zealand underpins the idea of alternatives to criminal justice processes which accord with Maori customary rights. Restorative justice provides one alternative. While it is not solely a Maori system of justice, restorative justice provides a complementary system which incorporates and gives effect to the values and aspirations of both Treaty partners.
Malcolm Peri is a kaumatua from Te Rarawa and a counsellor who has worked in community based Maori social services for many years. He was invited to speak to trainees in the 2001 facilitator training for the court-referred restorative justice pilot. He sounded a warning that simply grafting ethnic process on the Western restorative justice model is not good enough. The following materials indicate his views that Maori need to own the restorative justice process in order for it to be meaningful to Maori.
Maori have always had strong spiritual beliefs. Maori myths, legends and proverbs have an important impact on Maoridom as a whole. The Maori celestial world is the source of conflict resolution. The primary objective is to resolve conflict within the iwi (tribe), hapu (subtribe) and whanau (extended family).
Prior to European settlement in New Zealand, Maori had a well developed system of custom and process that ensured the protection of individuals, the stability of social life and the integrity of the group. The system of governance within the Maori system was based on tikanga (justice or fairness as evidenced in customary practice). At the heart of tikanga are the relationships between people. Protocol governed how these relationships were established and maintained.
Protocols relevant to relationships are illustrated in the karanga which is the call onto the marae, the mihi or greeting, the hongi or touching, kaitahi which is the eating together and the moetahi or sleeping together. These protocols are still an important feature of any gathering.
Whakapapa or genealogy is fundamental to defining relationships. Whakapapa is the historical basis for current relationships. Behind each individual member of the community is the whanau or extended family and hapu or subtribe - wider clan. It is the interests of the whanau and hapu that governed justice, not the interests of the individual.
Traditionally, whanau and hapu structures provided for conflict resolution similar to restorative justice. When a conflict arose, community process enabled a consideration of the interests of the social group or whanaungatanga and ensured the integrity of the social fabric. Whanau and hapu meetings provided a forum for hearing the voices of all parties and decisions were arrived at by community census or kotahitanga. The aim of this process was to restore mana to the victim, the victim's family and the family of the offender and to restore the social order for the wider community. The primary mechanism for achieving justice was seen as the group being accountable for the actions of the individual or manaakitanga and that exacted compensation on behalf of those harmed.
Maori Ownership of the Process
Cultural practices of the indigenous people of New Zealand must be given their proper place of influence on our practices and procedures if these are to have direct relevance to the tangata whenua and others with different ethnic origins in New Zealand.
Maori must own their own restorative justice process for it to have effect for Maori. Restorative justice should include the restoration of Maori processes with the objective of restoration of being Maori, which means restoring the whole being. For Maori, other people's processes, to restore Maori, does not work. The restorative process for Maori needs to be one that is related to their dual nature of being Maori and non-Maori, with the focus being on bi-culturalism. This is a shared responsibility between the Crown and the iwi, to bring about restoration of the whole being.
To have open and frank communication in the restorative conference, Maori participants have to experience their process being equally acknowledged in the whole process. As long as the process is perceived as a Westernised process, Maori cannot realistically fully participate. This is because of the reality; 'to restore Maori is a Maori responsibility'. There is a Maori proverb that reflects this point:
"Kei te tangi te tui, "When the tui cries
Ko te tui anake It is only the tui
I whakahoki te tangi That returns the call"
One can say all the right things, put in the right phrases, but the situation is not going to change because they have not actually empowered Maori within the process.
Marae-based Justice
For Maori to own their restorative justice process then something in line with marae-based justice is needed. The title marae-based is a metaphor referring to the process being tikanga-Maori and the processors being the Maori community, rather than reference to the physical place. Whilst the function of the marae is a gathering place for whanau, its kawa has not evolved as a statutory function.
Whilst "marae-based justice" implies that it is a different justice system and a different process to the Court system, the objects are the same, which is to counter offending and reduce the crime rate amongst Maori. With the process being different, that is empowering the whole framework implied in the metaphor of marae-based; you would expect a different outcome. This does not imply Maori outside the judicial system because the Court system comprises everybody. Marae-based justice does not shift this principle. If the justice system will accommodate this framework there will be a whole structural change, social change and a whole atmospheric change.
The Court system is a system owned by the whole nation. In relation to restorative justice, this means the outcomes effect and belongs to the whole community. However, for the process of restorative justice to achieve the ideal outcome, the process has to be the specific responsibility of the particular people concerned.
The current social situation of Maori can be described as being in a state of dysfunction, which can be contributed to their sense of kore-take, a lack of purpose or lack of wholeness.
All the goodwill that non-Maori express towards Maori gets unappreciated as a consequence of the inability of the system to meaningfully serve Maori. In Maori this is referred to as kawa, and implies; "If you employ the wrong kawa, the right outcome will not be achieved".
The term kawa is used to denote the English concept of protocol. In Maori kawa is a psychological aspect of the concept 'ka'- in reference to the psych 'ka-ora' and 'ahika' – to awaken and preserve, plus the concept 'wa' – in reference to 'te wa' or procedure. Thus the Maori meaning of kawa refers to the process or procedure to achieve an outcome. Any process to effect sustainable outcomes for Maori would need to involve not only Maori practitioners but also Maori psychology.
Absence of healing
When working within the justice system there needs to be the realisation that all the goodwill aimed at changing the situation for Maori is not being materialised. Rather the situation tends to be getting worse, and a contributing factor to this is the absence of healing within the present process of the justice system. As a consequence of this there is a tendency for the Maori aspiration for healing to be overshadowed by a sense of being beyond healing.
When Maori does not own the process, then it can only promote an external perception of what is Maori, rather than the actual reality from within the Maori worldview. Whilst the restorative justice conference has an intention to address or heal the violation, caused by the offending, in reality the continued absence of a Maori owned process lessens the chance of healing for Maori. This denial maintains the alienation of Maori from the potential within themselves, with the consequences that their tapu is diminished. That is, their substance, which is their potential for good behaviour, being abated. In Maori terms this relates to one being in the state of noa, that is the absence of mana.
There is the tendency of western practitioners to view the law as belonging to them. That is that they own the professional aspect, while Maori own the cultural aspect. This assumption implies that the cultural aspect is not professional, and this is the crux of the problem. The crux of the problem is seen to stem from the ethnic aspect as opposed to the process employed.
If the criminal justice system is going to adopt a meaningful restorative justice process then an element of the restorative process needs to restore and implement Maori processes. This will give restorative justice integrity for Maori.
The term 'ture', used to denote 'Law' (kawanatanga), implies the process to achieve justice and alludes to being Maori, however the lack of the Maori world view (rangatiratanga) insinuates to Maori a sense of injustice as opposed to the achievement of justice.
This is similar to the use of tapu with the held perception that it is church owned (hahitanga), i.e. all things holy and sacred to the church, but all things holy and sacred to Maori (whanaungatanga) being taputapu or restricted.
The consequence of this conditioning contributes much to the social decline and diminishing state of Maori spirituality. The concept of tapu comes from the Maori worldview and alludes to the potential for power to effect change, referred to in Maori as mana.
The restriction or confinement subjects Maori to being controlled by whoever owns the process rather than becoming responsible for contributing towards their wholeness and wellbeing. Tapu implies a process that relates to one's being in relationship to one's people (tangata), environment (whenua), spirituality (atua), hence, 'mana-tangata', 'mana-whenua', 'mana-atua'. All are intertwined in the whole being. These three elements contain the natural healing aspect within the Maori process, which are universal principles and fundamental to all cultures.
Maori view of restorative justice is a process based on the Principles of Tika, Pono, Aroha:
Tika What is right
Pono Having integrity
Aroha Having compassion
The application of these three principles will provide the restorative justice process mana; that is a process to address, restore and enhance people's potential for change; 'te tapu i te tangata'. The formula will also enable the process to achieve healing and reconciliation whilst ensuring justice for all parties concerned.
This is an expression of the contribution that Maori can bring to "Restorative Justice". Should Maori not be given the opportunity and responsibility to develop and own their process then the status quo will continue, that is, the illusion of aroha and mana.
Maori processes contribute to the "wholeness' of being Maori and have an effect on mind, body and soul. Western process cannot bring this about for Maori despite the goodwill to do so. Until we employ such a process that can whaka-oho or awaken mind, body and soul, Maori potential for change will lay dormant.
To employ an effective process for Maori, the process would need to reflect on people's potential rather than make judgments about where they are now. That is the process needs to employ more energy on solutions rather than a continued over-focus on the problems.
Malcolm Peri – speaking at facilitator training 2001
The following materials are primarily from the Ministry of Justice publication, He Hinatora ki te Ao Maori – a glimpse into the Maori world, (March 2001).
Although discussed here in the past tense as a description of traditional Maori society, these concepts and principles are very relevant for many Maori today, and facilitators need to be aware of and respect these concepts when dealing with Maori throughout the restorative justice process. When restorative justice participants are from different cultures, facilitators need to help them to bridge the differences in the culturally based assumptions and preferences that they bring to the process. This can only be done when facilitators have an awareness of these differences. For example an assumption of munakore or non-confidentiality in the restorative justice process may contrast with other participants' culturally-based preference for privacy or confidentiality to be maintained. The facilitator who understands this and is able to discuss this with both groups will be able to help them to reach an understanding.
Kinship and collective responsibility
Maori social structure was based on descent, seniority and the kinship groupings. Maori recognised four kinship groups:
Whanau – the basic unit of Maori society into which an individual was born and socialised.
Hapu – the basic political unit within Maori society, concerned with ordinary social and economic affairs and making basic day-to-day decisions.
Iwi – the largest independent, politico-economic unit in Maori society. An iwi would be identified by its territorial boundaries, which were of great social, cultural and economic importance.
Membership in these groups and the right to participate was principally based on whakapapa, that is, genealogy and the basis on which an individual or a group of people determines their identity. A person can draw on their whakapapa in order to forge links with their tipuna (ancestors). Whakapapa may also determine the role and relationships an individual operates under within their whanau, hapu and iwi. It defines both the individual and kin groups and governs the relationships between individuals and kin groups.
Traditional Maori society was largely based around collective responsibility. Individualism and individual responsibility was uncommon, with individuals deemed to be a unit of the group. Therefore, the group's interests overrode those of the individual. The individual's rights, responsibilities and obligations were determined by their standing in the community and his or her relative mana and tapu in relation to others. The individual was simply a representation of the social groups that constitute Maori society and the behaviour of an individual was be carefully observed as their actions could affect the mana of the group.
If an individual wronged another individual or kin group, the whanau and hapu of that individual would have to take responsibility for those actions.
Individual rights were indivisible from the whanau, hapu and iwi welfare. Each had reciprocal obligations tied to the precedents handed down by tipuna, and whanau had to accept the consequences of a member's wrongdoing.
"If I was the one who offended in the whanau ... the muru would take place on my whanau and not just on me, and my whanau will accept that and compensate them for my hara..." (Kaumatua Interview, Wellington, 8 April 1999 He Hinatora ki te Ao Maori, p40)
The Maori kinship system was thus an all embracing one, relating every individual in some degree with every other one, at varying degrees of remove from whanau, hapu and iwi, and linking every individual to a line of ancestors stretching back to Ranginui and Papatuanuku.
Values and principles
Traditional Maori communities, and contemporary communities that adhered to Maori values and social controls, dealt with cultural transgressions in a Maori way. The Maori system of law was based on values and, being a values-based system, Maori adhered to principles rather than rules.
Generally transgressions were resolved fairly quickly because of the need to restore the balance, whether it is in social, spiritual or cultural relationships.
Factors that were deemed to have contributed to the dynamics of a dispute were:
Te whakapapa o te mea i hara The status of the offender
Te whakapapa o te mea i whara The status of the offended
To raua whanaungatanga The relationships of the parties involved
Te tikanga i takahia The tikanga that were transgressed
He ngakau kino, he kuare ranei Whether the transgression was intentional or unintentional
Te whakatau a nga kaumatua Intervention by kaumatua
A number of principles, which can be applied generally or specifically, determined how a resolution was brought about. These principles can be summarised as follows:
Kaumatua (respected elders) and rangatira (Chiefs) played a significant role in addressing transgressions and restoring relationships. Their wisdom drew the collective group together to address transgressions of cultural values and lead the group towards a resolution. At other times they would talk or act on behalf of the collective group.
All members of the community, individually or collectively, were required to maintain, enforce, uphold and sustain the community's cultural values and mana. They were also responsible for ensuring that children were taught appropriately and protected from harm spiritually, physically, emotionally and mentally, even to the point of correcting other people's children.
Each person was recognised as a representative of the kin group and had a responsibility to work together. Whanaungatanga (derived from the word "whanau" and describing people with common blood) allowed people to make links within and was the key principle that bound together the whanau, hapu and iwi. It defined the relationships between members of the kin group, the respect they showed for those relationships through their obligations and the responsibility they took for an individual's actions.
Korero tawhito (ancient, oral traditions) were one means for establishing the law of traditional society. They explained why certain chains of events occurred and established precedents for appropriate behaviour. Korero tawhito reflected the thought concepts, philosophies, ideals, norms and underlying values of Maori society. The values that derived out of korero tawhito were the basis for the integrity, harmony and balance of Maori society. The values represented ideals, which were not necessarily achievable but something to aspire to.
Aroha was an expression of love, care, respect and affection in its widest sense. It was the essential element in interpersonal relationships. It began from birth and continued till death. Aroha encompassed respect, friendship, concern, hospitality and the process of giving. Thus every person was concerned for and respected the rights of others. In short, it was valuing another person.
Mana and tapu are fundamental concepts that governed the infrastructure of traditional Maori society. These concepts have both been attributed single-worded definitions by contemporary writers. As concepts, especially Maori concepts, they cannot easily be translated into a single English definition. Both mana and tapu take on a whole range of related meanings depending on their association and the context in which they are being used.
The mana and tapu principles were the source of both order and dispute in Maori society. Mana and tapu were the practical forces of the kawai tipuna (revered ancestors) at work in everyday matters.
Tapu acted as a corrective and coherent power within Maori society. It acted in the same way as a legal system operated with a system of prohibitory controls, effectively acting as a protective device. Everyone was required to protect their own tapu and respect the tapu of others.
Mana was central to many relationships and people were required to maintain, uphold and acknowledge the mana of others and themselves, or be forced to find ways to restore it. Mana was inherited through a direct link to tipuna and the kawai tipuna, and can also be acquired by an individual throughout the course of his or her life. Because personal and particularly collective mana were seen as important, Maori were careful to ensure that their behaviour and actions maintained that mana.
Utu was a reciprocation of both positive and negative deeds from one person to another, and a means of seeking, maintaining and restoring harmony and balance in Maori society and relationships. The aim of utu was to return the affected parties to their prior position – a means of restoring balance.
Utu was concerned with the maintenance of relationships between individuals and groups and balance within Maori society. It acted as an effective form of social control governing people's behaviour in relation to each other. Utu pervaded both the positive and negative aspects of Maori life, requiring some sort of response to given situations. The ensuing response was governed by the particular circumstances, and often involved mana and tapu.
Social, economic and political dealings were maintained through reciprocal exchanges of kindness, hospitality, and exchange of tangible goods and services. Hostile relationships could be restored through compensation if social, political and economic relations were disturbed.
In cases where utu was sought, the conventions of mana and tapu were necessarily present as utu governed relationships when a breach of tapu occurred or where mana was increased or lost through the actions of an individual or group.
Muru was a means for seeking justice in traditional Maori society, through compensation and retribution where individuals, whanau or hapu were offended. The form of compensation usually involved the offended party taking property belonging to the offender or kin group of the offender.
Essentially, muru was a form of utu; however, the difference between muru and utu is that if the muru were followed through, there would be no further obligations bestowed on either party. The party who had the muru performed on them did not respond to the muru. They accepted the blame apportioned to them for offences.
Muru acted as a form of restorative justice. The protocols and practices involved in a muru would be determined by various factors, including the mana of the victim or offender, the degree of the offence and the intent of the offending party. Both the victim and the transgressor could view the muru process positively because of the benefits both received through it. The offender's mana would be recognised as a result of the muru process, as would the victim's. Also the victim and his or her associated social or kin groups would be compensated through the muru process. Thus, muru was an effective form of social control, governing the relationships between kin and groups.
Utu in its purest form conveys a sense of reciprocity. A muru sought to redress a transgression with the outcome of returning the affected party back to their original position in an active manner. This was the restorative nature of a muru. The transgressor disturbed the balance of society by offending against another, so the equilibrium had to be restored through processes such as muru and utu.
A muru had a set protocol and process. Before a muru was actually engaged, the matter of what would be taken and the quantity of the produce was discussed in great detail. This korero process was known as the whakawa. The dialogue was often quite formal and structured. It included dialogue of accusation and investigation from which there would be a decision or judgement.
Whakama (embarrassment/shame) was a pivotal concept in muru, and acted as an effective deterrent, particularly when one's actions were seen to impact on the wider kin group. It could occur at an individual or a group level. If whakama occurred at individual level, the wider group would become involved eventually.
The actions of an individual could bring about collective whakama, which could affect the whanau, hapu and iwi. The intensity of that whakama depended on the action and the event. The whakama aspect of a muru had a direct effect on the whanau of the offender in that the whanau had to watch and see their goods being taken in compensation for the offence of their relation.
Usually it was not only one person that was affected by a transgression on them. It was often the case that the whole whanau would feel aggrieved so the actual injured party had some support to lean on during the course of the healing process.
Involving the offender's whanau in the resolution process was an effective method of deterrence as the offender could see how their actions impacted on the whole whanau; how their whanau succumbed to whakama. As a result, the individual also experienced whakama, usually to a greater degree than the whanau, as the individual bore the burden of the actions and sullied the name of the whanau, hapu or iwi.
Akoako (consultation) was a priority. This was usually achieved through the process of a gathering or hui. The principle was to gather as many people as possible to discuss the topic to allow them to have an input and build their mana by saying their views. This was imperative to the process of resolving issues.
Munakore (non-confidentiality) was an important part of the spirit of full consultation, where nothing was withheld, good or bad, and all opinions were voiced.
Karakia - prayer opens the gathering. This is to ensure the safety of the people and to ensure that all stages are carried out without disturbance. Karakia can be a good way to open and close a conference, if the parties agree.
Whai korero - speeches - mihi. Traditionally only the experts in the art of Whai korero (oratory) would stand to speak to the opposite group. The purpose of the mihi is to acknowledge and weave together the past, present and future, by acknowledging the creator, guardians, the hunga mate (the dead), the hunga ora (the living - those present at the gathering) and laying down the take or kaupapa (the reason) for the event that will take place.
Waiata - singing. Singing provides a glimpse of a person's genealogy, tribal, sub-tribal and family history. It also allows a person to express their feelings.
Te waa whakangahau - elaborating on whakapapa.
Te kaupapa - the topic at hand.
Te whakawhitiwhiti korero - discussions.
Te waa rangimarie mo te tupaapaku - discussions for the victim/whanau.
Te whakawhirinaki korero - conclusions.
Korero whakatau - support of concluding remarks.
Waiata – singing.
Karakia – prayer.
Hakaari - mealtime/feast. This is the final stage of the meeting. It is the stage where parties come together as one through the sharing of kai.
Facilitators are likely frequently to be working with groups where the cultures of the offender and the victim are different, and either or both may be different from the facilitator's own.
The cultural practices listed below are not intended as a definitive exposition on the customs of different cultures. However they provide a brief insight into the types of different cultural practices that may influence the conferencing process.
Facilitators are advised to consult with participants on customary practices they may wish to incorporate into the conference process. The process of conferencing best achieves its objectives if participants are able to communicate their feelings of anger, remorse, apologies, etc. Facilitators need to be aware that different cultures react differently to this aspect of communication.
The following are comments on some cultural matters relevant to the environment of a restorative justice conference. These may be helpful insights, but must not be seen as the last word on an important topic. How people communicate with each other is fundamental to the communications which restorative justice aspires to.
Tongan Customary Practices
Principles underlying the fundamentals of restorative justice are the same principles found in Fakalelei or reconciliation in Tongan communities. Fakalelei involves the offender's family, relatives and support group visiting the victim's family, relatives and support group to seek reconciliation in a non-violent way.
The initiative by the offender's family is the opportunity for them to publicly apologise to the victim and family for the offence that happened, the damage that has been done and the inconvenience incurred. It is also to acknowledge the anger, frustration, hurt and pain that are experienced by the victim, the family and relatives. At the same time, the offender's family expresses the guilt, the shame, the disgrace and the destruction that the offender has brought to the family. Dialogue between the two groups takes place until such time that all of what is needed to be said is expressed and hence reconciliation is reached.
In response, the victim's family has the freedom to accept or reject the apologies made.
A prayer can be an appropriate way to close the conference for two purposes:
- It rounds off the conference
- It seals off the new Covenant of Reconciliation that has just been entered into.
Agreement on reconciliation is not done by written agreements but with words of orators who appropriately express it for people whose oral culture is still very much alive and strong. There is no one standard for achieving Fakalelei. There are as many ways of achieving the goal, as there are families involved. Each family may have their own protocol influenced by social status, religious belief and educational background. It is fair to say that restorative justice is part of the Tongan culture and each family knows the best way that works for them in a reconciliation process.
Samoan Customary Practices
Samoa is a traditional society with a distinctive Polynesian cultural heritage. All fa'aSamoa (Samoan lifestyles and traditions) cultural values mirror restorative justice values. In Samoa the aiga (extended family) is all-important. The larger the aiga, the more important it is and more power it can wield in community affairs. The family and community group is the centre of Samoan traditional society. The individual has less priority. Facilitators working with parties of the Samoan culture must have some understanding of the kinship relations operating within Samoan culture - including the concept of respect for elders and the significance of the brother/sister relationship.
Traditional authority is vested in the matai, or chief, of the village. Each extended family or aiga has at least one matai at its head, appointed by consensus of the aiga. Matai have family, civic, and political duties to perform.
Traditionally, every family has a matai that is a member of the fono (council) and represents the interests of the family. The fono is responsible for administering justice within the village and can pass down a wide range of judgements upon a wrongdoer. The leader of the fono is called the ali'i, and is assisted by a pulenu'u. The ali'i was considered to be far too important to be bothered with actually discussing people's problems and so the position tulafale (talking chief) arose.
Where both parties in the restorative justice process are Samoan, the matai of both family groups need to be involved in the process.
However, the usefulness of the family matai is largely dependent on the cultural perceptions of the participants involved in the conference. Some participants may prefer to totally go the Palagi (European) way and not be assisted by any particular cultural factors. This too must be respected.
Samoan village protocols do not exist in New Zealand. However harmony and reconciliation for participants' cultural community can be promoted by promoting participation from the community such as the participants' extended family and church in the process.
Facilitators should try to gain information from the participants sufficient to identify appropriate cultural protocols for the conference. This may include:
- religious background
- family matai
- preferred language
- does the participant come from "traditional" Samoan culture?
- have they recently emigrated to New Zealand?
Cultural factors can be minimal for less traditional participants. It cannot be assumed that particular protocols apply simply because participants are from a certain culture. The individual participants and any similar cultural foundation that can be established between them govern relevant protocols for a conference.
The first part of this module has dealt primarily with background knowledge that is important to work with the Maori participants in restorative justice conferencing. This part of the module deals with some ideas on the how of working across cultures. Any guides cannot be exhaustive so what follows are ideas that will enhance your practice as a restorative justice facilitator.
Restorative justice facilitators will recognise that all of us bring our culture to any interaction. Firstly, to be effective we need to recognise what we do and don't know in order to work within our levels of experience and competency. Secondly, we need to know where to go in order to get the proper information. If we follow these two starting points then we can minimise our own anxiety and be more effective in our practice.
Many people welcome a sense of interest in their culture from others and are willing to share what is important to them. In some ways this is about effective engagement, a key skill set for restorative justice facilitators. Participants often have the fundamental question; "Can I trust this person to be fair and do they understand what this experience has been like for me?"
One of the challenges for facilitators of restorative justice conferences is to think carefully about assumptions that are made based upon ethnicity. (This of course also applies to assumptions based on gender, sexual preferences, class and so forth.)
When talking with prospective participants of restorative conferences, the differences they have in terms of their links into their culture of origin may or may not be apparent. This diversity will include place of origin, upbringing, continued adherence to cultural ideas and processes, and linkages to places that support cultural identity. The exercise on the next page is useful to consider the differences in cultural groups and what the facilitator needs to take into account.
When preparing for a cross-cultural restorative justice conference, facilitators may be guided by the following practice ideas:
Be prepared to ask
- When dealing with participants from any culture use common sense and don't be afraid to inquire or ask about what they might require for the process to be safe. The participants themselves are the only people who can tell you exactly what they want or need.
- Acknowledge the limitations of your knowledge and don't be afraid to seek advice from someone of their culture on how you can ensure that the restorative justice process is culturally appropriate.
Know where to access cultural knowledge
- Each family has its own kawa (rules that govern behaviour) so in many cases the families will hold the keys to what you need to know in order to set up the conference.
- Your provider group will have in place a list of resource people that can act as cultural consultants when needed. If not start developing one.
Be thoughtful in interactions and respect people's cultures
- Keep in mind that you may be considered a foreigner in a Maori, or Pacific Island household - or the home of any other participant. It is up to you to learn about the protocols that you may need to follow.
- Do not assume that you are needed, that you are right or should be in control; be respectful at all times.
- Spend time in informal social exchanges with family members in particular any present elders or community/extended family support. Talk, listen, be seen, and help out where appropriate. Be flexible about your role, being prepared to change gears if necessary. Respond to the level of formality of the people you are meeting.
- Learn who is related to whom, and how this may affect or assist conference process and outcomes.
Keep appropriate boundaries
- Avoid professional jargon; explain processes and written forms clearly.
- Make yourself as available as possible; accept that at times appointments cannot be made, or will not always be honoured. For example people of other cultures may have an expectation that they can turn up and be seen immediately.
- Develop team relationships with other support workers who can help you learn more about cultural resources and dynamics, including values. Ask for feedback from them; don't let yourself become isolated.
- Always respect traditional beliefs and practices. Be clear about when these may conflict with the role and task that you have. These are important supervision issues.
- Remember that spiritual matters may be private, so do not pry or watch.
- Be careful what you say about other parties; remember that your attitude and ability to keep confidentiality will be examined, and that the person you are speaking with and about will probably be related.
- Be willing to adjust your attitude / expectations, understand and accept that you are working with complicated and long-term problems in a culturally based values system you do not entirely understand.
Some general ideas to consider:
- Be aware that it would be inappropriate in some cultures for a male facilitator to meet alone with a woman participant, or vice versa.
- Be aware that other cultures may have different protocols with regard to physical contact - both men and women should avoid physical contact with parties beyond normal greetings etc.
- Be aware that gestures and expressions may have different meanings in other cultures. For example, lack of eye contact is a sign of respect in a number of cultures.
- Do not assume that any person either will or will not meet your expectations of people of their culture.
Exercise 4.1: Maori restorative justice processes
1. List the core values and principles that sit behind a Maori restorative justice approach.
2. What have been the main concerns about the current criminal justice system in relationship to Maori aspirations?
How does the traditional marae based justice process mirror that of the restorative justice process? What is similar and what is different?
Part 1: In order to understand another culture it is important to understand your own. In the first part of this exercise you are asked to consider carefully what your culture means to you. In Part 2 of the exercise you are then asked to explore another cultural position and then compare the two positions.
- How is my culture organised? (How is status defined, what is the place of men,
women and children, what is given importance etc?)
- What are the main ideas and beliefs about the role of family in my culture?
- How is crime and punishment dealt with in a traditional sense in my culture?
- What contemporary approaches to resolving conflict and/or crime are used?
Part 2: Choose a culture different than your own and as an exercise find out the following information.
- How is this culture organised? (How is status defined, what is the place of
men, women and children, what is given importance etc?)
- What are the main ideas and beliefs about the role of family in this culture?
- How is crime and punishment dealt with in a traditional sense in this culture?
- What contemporary approaches to resolving conflict and/or crime are used?
- What are my knowledge gaps about this culture?
- Who in my community could act as a resource to me so that I could understand this culture better?
Exercise 4.3: Similarities & differences across cultures
- Where there is a conflict as to where the conference should be held, whose view should prevail?
- What outcomes can be achieved in a traditional cultural setting that cannot be achieved in a Court setting?
- What steps might you undertake to ensure cultural safety?
- How would you properly identify the communities to which the parties belong?
- When is a prayer appropriate – how do you determine this?
- How might you deal with a situation where a victim needs to hear directly from the offender when elders are speaking on their behalf?


text:
Below is the original post text by Kimber Crandall, Fox News:
Who hasn't been stuck on a plane next to the guy whose laptop screen makes the entire row bright enough for you to read a book – only when you were hoping to take a nap? Or there's the know-it-all, annoying tourist in your group – who is looking up facts on his iPhone and trying to take over the tour of the Colosseum.
Etiquette at the dinner table or on a date is fairly common knowledge, but did you know there are rules to follow when you're traveling and using technology?
The founder and managing director of The Mobile Culture, Michael Matthews, gives eight tips for how to properly click or swipe away on your mobile devices while on vacation.
1. Don't play "stump the tour guide" by looking up the sights you're visiting on your mobile phone and sharing your findings with the group.
If you are on a tour don't be tempted to "fact check" your guide. They're often trained and are there to you something, not the other way around. "The tour guide knows something interesting," Matthews said. "They know local pieces of information. They have these local nuggets that now they'd be offended by even sharing because how can they compete with Wikipedia?"
2. If you post to Facebook, Twitter or a blog, make sure the others you're traveling with know you're writing or sharing photos about the trip.
Did you know that you may need permission to photograph certain copyrighted material and underage children, or face the potential threat of a lawsuit? Laws vary from state to state, so it's not only important to know them, it's equally import to ask permission to photograph people and let them know the images may wind up online. "There's a lot of different reasons why there needs to be permission beyond just don't take a picture of me and my non-six-pack," Matthews said.
3. Don't "tag" people in photos online without prior approval.
Not only will the person you tag see it, but all the people who will visit his or her wall will also see it. Think about that for a second. Can you image having your work colleagues that you may have Facebook friended see you in your skimpy bikini guzzling back a beer? "People want to relax when traveling and nobody will if undesirable pictures are being broadcast," Matthews said.
Also in the same vain, some tweets or photos shouldn't be posted until you're home –or not at all. You don't want to broadcast every move for folks who may not be in the same mind frame to enjoy that silly image of you riding a camel.
"Honeymoon or anniversary pics are better shared after the trip instead of in real- time," Matthews said. "Those trips are between the two of you and nobody else."
5. Be careful about posting critical comments online about a destination or trip.
Another tip for those not sharing your experience: "Posting commentary considered 'negative' about an area you're touring for the first time disappoints and can even offend others who are envious that you're able to take a vacation," Matthews said. "Think about the people that are actually seeing those posts. They're behind their desk. They want to be on vacation. They would dream of being in Vienna."
6. Unless you're riding on a bus, train or plane, take off the headphones.
Travel is about the sights, smells and sounds. Not only is wearing headphones rude, it can be dangerous if you can't hear the noise of an oncoming car or a bus. "Take in the audio of the culture around you," Matthews said. "Can you imagine walking the streets of San Francisco and never hearing a trolley car with that famous little ding? It's such a little thing, but it's part of your experience."
7. Get in front of the camera.
It's great to document what you see around you, but sometimes it's nice to see you where you've been. "With the help of the Internet and Google images, I can see thousands of pictures of the Eiffel Tower," Matthews said. "I can see plenty. So when I see another picture of the Eiffel Tower, why aren't you in front of the Eiffel Tower?"
8. Turn down the screen brightness.
A great traveler's trick is to use your smartphone or tablet screen as a flashlight. It's great in a pinch, but watch out, you can get some fellow air travelers very angry if that goes off in a darkened cabin. "Screen brightness has radically improved in the last couple years," Matthews said. "If sitting next to others on a plane, know that screens are bright enough to keep them awake."
Thoughts? @MobileMatthews

subset: commoncrawl


text:
The next day
So I'm home after St Patrick's day in Manhattan and I don't remember much. Like getting back to Penn or leaving the Fat Black Pussycat. (Awesome place by the way.) I do remember how much I spent which is upsetting and other things I really wish I did forget. All and all a good drunken night for forgetting problems. Also thanks to Frito Reid Ray and Corey for joining and helping out this drunk mess I wouldn't have gotten home without you guys.


text:
England's Stove Works 1500 sq. ft. Wood Burning Stove Fireplace Insert (50-SNC13I)
This item can be purchased on-line, however, due to shipping restrictions, ITEM PICKUP IS ONLY AVAILABLE AT YOUR LOCAL ACE STORE.
- Non-catalytic
- Max. log length - 18"
- 6" top exhaust
- Heats 1500 sq. ft.
- Min. fireplace opening: 28"W x 24"H x 16"D
- Includes fireplace cover: 30"H x 43"W
- Large door glass: 9-1/4"H x 16-1/2"W
- Hearth size required: 14"
- 60,000 BTU's
- Warranty: 5 year on firebox and 1 year on electronics, blower, etc.
30-Day Return Guarantee
We want you to be fully satisfied with every item that you purchase from www.acehardware.com. If you are not satisfied with an item that you have purchased (excluding Gift Cards and gas-powered outdoor equipment*), you may return the item up to thirty days after the original purchase date to receive a store credit (less shipping, handling and other charges). We recommend that you make returns of online purchases to an Ace retail store near you which will issue your store credit. If you do not have an Ace retail store near you, please contact a Customer Service Specialist by calling 1-866-290-5334 for complete return instructions. Please refer to our Return Instructions for more information about returning a purchase.
The item must be returned in good condition, in original boxes (whenever possible), and with all paperwork, parts and accessories to insure full credit. After 30 days, please contact the manufacturer directly.
*Gas-Powered Outdoor Equipment cannot be returned once gas or oil has been put in it, even if the Equipment has been drained of these materials.
What people are saying
Reviewed by 1 customer
- Safe
- Tough
Best Uses
- Large Fireplaces
Comments about England's Stove Works 1500 sq. ft. Wood Burning Stove Fireplace Insert (50-SNC13I):
Occasionally use it to warm the livingroom. Thermostat control would be better and less adjustment, but otherwise pretty good value!


text:
Microlife Deluxe Wrist Blood Pressure Monitor
72 million Americans have High Blood Pressure and many don't know it. Are you one of them?
High blood pressure, or hypertension, is one of the leading causes of heart disease. Leading cardiologists recommend the use of home blood pressure monitors, in conjunction with your physician's care, as a simple and effective way to help manage hypertension. Home blood pressure monitoring is also critical for people with diabetes. Microlife blood pressure monitors quickly and accurately measure your blood pressure with the push of a single button.
Take control of your heart health today with the Deluxe Wrist Blood Pressure Monitor from Microlife.
Box Includes:
System Requirements for Blood Pressure Analyzer Software:
This blood pressure monitor is not intended for use on children under age 12.
Disclaimer: The product descriptions and the statements on this page are from manufacturers and/or distributors and have not been evaluated by VitaSprings or the FDA. These products are not intended to diagnose, treat, cure, or prevent any disease. VitaSprings does not imply any medical claims from the customer reviews on this Deluxe Wrist Blood Pressure Monitor product on this website.
Disclaimer: Designated trademarks and brands are the property of their respective owners.
Statements made, or products sold through this website,
have not been evaluated by the Food and Drug Administration.
These products are not intended to diagnose, treat, cure, or prevent any disease. Read more.
Copyright ©2001-2014 VitaSprings.com Online Store - All Rights Reserved.


text:
Because I wanted this tumblr to be about 嵐 only,
and when I say 嵐, I mean the REAL 嵐, not random
I mean, sure yes I admit I have no evidence to prove that Sho DID NOT DO IT
But do those magazines have evidence either? I DOUBT IT
People, it was from 週刊女性, literally, the book of lies. I do not trust one single word coming from that magazine.
I still remember the time I went into the book store and saw it on the shelf, with extra big bold font stating "Matsushima Nanako Blowjob Photos Exposed"
I picked it off the shelf and flipped to the page.
Not that I'm a pervert, but from that big fat title, you would expect to see related pictures, wouldnt you?And did I see any? No. It was just two pages of text filled with "According to an insider" "According to a close friend of Matsushima"
I didnt even bother to read it.
Reliability, validity, and credibility, do those magazines have any one the three?
Personally, I do not believe in the 東京駅 rumor.
Yes, it does match with his personality, it does seem like something he would do.
Then let me ask, Assuming the incident happened at 東京駅, one of the busiest train stations even at 10pm, on March 11th.That many people saw it, it's been 22 days, it caused a 大騒ぎ(chaos) at the station, and nobody has posted anything online or tweeted about it till the magazine came out?
All I'm saying is, don't believe in those for the love of god, they are not true.
The five of them are at their peak, if I were ever one of those retards I would write about the most popular ones too.
On the other hand, agreeing with a lot of other fans, even if this is true, I still love Sho as much as I have ever been.
All I can say is that the fans there were stupid. It's JE, the rule is strict and simple, no photographs of them unless authorized. On the J-web app for iPhone, you don't even see one single picture of them unless you log in.
And im sure fans in Japan know that better than anybody.
I know fans take pictures with their phones during concerts all the time, but that's cuz they know nobody can stop them during such a "chaotic" situation. But that doesnt apply to プライベート though.
Becoming the top, maintaining to be the top is no easy matter, I'm sure there are times where the five of them just feel like snapping out, not giving a crap of anything, and I don't blame them for that.
Well, that's all assuming the rumor is true.
Imma stop, I made my point.
相葉くん ドラマのために痩せった???
なんか 顔ちっちゃくなった感じしない?
私だけかな 凄くそう見えるんだけど
何よりも一番大事なのは健康だから 他の四人もそう
実は そんなにタバコ吸わないで欲しいんだ
でも 溜まってるストレス発散しなくてもいけない
深く考えちゃうと 本当に心配.. (ー_ー)


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31.01.06 - By Per Ake Persson: Ismail Abdoul and Don Diego Poeder will do it again April 25 in Deinze, Belgium. This time the vacant EU cruiser crown will be at stake. Their first encounter, for the vacant BeNeLux, ended with an upset win for Abdoul..
Finnish P 3 Boxing have offered Norwegian jr welter Geir Inge Jorgensen a fight in Helsinki May 5 against Juho Tolppola.
Matthew Barney and Jean Paul Mendy clash for the vacant EU 168 lb title March 25 in Lucé.
Former EBU lightheavy champ Thomas Ulrich returns to action April 8 in Kiel. It will be Ulrich´s first outing since losing to WBC ruler Tomasz Adamek. Topping the bill are heavies Sinan Samil Sam and Alexander Dimitrenko.
19-year old Norwegian feather Andreas Evensen will turn pro within the near future.
Dutch heavy Richel Hersisia is sidelined with a shoulder injury and is expected to be out for three months.
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text:
The National Pork Board seeks well-qualified candidates for the position of Chief Executive Officer.
Reporting to the Board of Directors for NPB, the CEO is the leader of the organization, directing and ensuring quality programs and services. He or she will be responsible to:
The NPB seeks a results-oriented, dynamic, and innovative leader with experience and demonstrated success in managing staff and strong capabilities to develop and implement programs that will meet NPB's mission and vision. The ideal candidate will be a strategic thinker, a superior communicator, an experienced marketer, and a collaborative leader with a solid understanding of the food value chain.
More information on the role and desired candidate profile can be found here.
The NPB has retained Kincannon & Reed to manage the CEO recruitment process. For confidential consideration as a candidate or to suggest a prospective candidate, please contact Crystal Strauss at Kincannon & Reed at 817-567-3115 and/or submit information to firstname.lastname@example.com.
The National Pork Board, an equal opportunity employer, offers an exceptional benefits package and work environment. Visit us online at www.pork.org and www.PorkBeInspired.com.
The National Pork Board is seeking candidates to apply for our 2015 internship program. To learn about these exciting opportunities, please see the descriptions below. The Pork Board is funded through a market checkoff collection on sales of market swine in the United States. We are charged with effectively serving U.S. pork producers through the development of educational programs, coordination of research projects, and increasing the demand for pork meat in domestic and international markets.
Criteria for applying:
No phone calls please.
Producer Services/Outreach Intern (2 positions):
The successful candidate will assist with the development and delivery of pork producer education and certification programs offered by the National Pork Board. He or she will complete special projects and will work at various education activities during World Pork Expo. He or she will also work with the Pork Quality Assurance Plus (PQA Plus), Transport Quality Assurance (TQA), and the Youth PQA Plus programs as assigned. The job(s) involve some travel to events, meetings, state fairs, and/or junior swine shows to represent Pork Checkoff. Some of the projects include development of PowerPoint presentations, brochure development, graphics inventory, exam management for e-learning courses, curriculum development, as well creating marketing/sales pieces for each of our items that we inventory and market to producers and other educational projects as they arise.
A familiarity with the pork industry is recommended; an agriculture education or agricultural communication major is preferred. Candidates should possess strong communication skills including written and telephone skills. Additionally, the successful candidate should be goal oriented and excel in leadership skills. Some overnight travel may be required.
The Communications Department intern will assist with day-to-day activities that include print, audio and visual communications about the pork industry and related news on a national level.
Specific experiences include:
Applicants must be interested in the pork industry. Applicants will benefit from having an agricultural background and/or an academic emphasis in animal science, agriculture journalism, agricultural communications or journalism. Photography skills, broadcasting skills and familiarity with AP style writing are a plus.
**Applicants interested in the Communications position are required to send two writing samples with their resume.
Science and Technology Intern (2 positions):
The Science and Technology department includes eleven staff members that work in the areas of animal science, swine welfare, swine health, pork safety, quality and nutrition, producer and public health, and environmental science. A number of different programs are active within these areas in response to producer needs. Interns in the department will have the opportunity to work with the program areas' Directors to assist with projects specific to program areas. The objective is to come away with a better understanding of the breadth and depth of issues that Science and Technology deal with in service to the industry. Management of unanticipated issues that arise and that have the potential to impact the viability or health of the U.S. swine industry is an important function of the department.
The nature of many of the activities within the Science and Technology department requires the completion of both planned and unplanned tasks. Flexibility and the ability to become rapidly acquainted with new issues are important skills necessary for successful completion of departmental objectives. Candidates for this position are expected to possess the following skills:
Interested candidates should be enrolled in, or have recently completed, an animal science-related degree program. This may include, but is not limited to animal science, veterinary medicine and environmental sciences. An interest and commitment to the U.S. swine industry is required. Some travel will be required.
Domestic Marketing Intern (1 position):
The candidate selected for this internship will assist in the various activities and programs implemented within the Domestic Marketing Department. Outreach efforts are executed within the specific areas of consumer advertising, public relations, social media, retail, foodservice, and market research. Different components of this internship include assisting in the development and coordination of specific programs, project coordination with agency partners, contributing ideas and feedback regarding different program initiatives, and participating in various departmental activities.
Ideal candidates will have an academic emphasis on marketing, public relations or advertising. Agriculture background is not required. Strong communication skills are a must. Some travel may be required.


text:
UMA Enterprises 50403 Traditional Wooden and Metal Towel Rack
|Add a stylish touch to your bathroom setting with this metal towel rack that makes an ideal choice of accessory for every household. A blend of subtle curves and clean lines add an appealing touch to its design. This wooden and metal towel rack is manufactured from top quality wood and metal that ensures lasting performance and a sturdy structure. Materials: Wood Dimensions: Width 13 inches Length 28 inches Height 3 feet 5 inches


text:
Definition of monition in English:
monitionLine breaks: mon|ition
Pronunciation: /məˈnɪʃ(ə)n /
1A warning of impending danger.
More example sentences
- Our monitions usually prompt the illiberal intelligentsia to chortle and chide about the Trib's seemingly amazing ability to find a Karl Marx devotee lurking virtually everywhere.
- For all of his insights into our geopolitical situation and his monitions about the perilous path we're on, when one reads the two books in tandem, the effect is one of moral numbness.
- Any political operative who would consider attempting a backstabing operation needs to have a certain six-word monition whispered in their ear.
1.1A formal notice from a bishop or ecclesiastical court admonishing a person not to do something specified.
late Middle English: via Old French from Latin monitio(n-), from monere 'warn'.
Definition of monition in:
- The US English dictionary
Get more from Oxford Dictionaries
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Word of the day demoralize
Pronunciation: dəˈmôrəˌlīz
cause (someone) to lose confidence or hope; dispirit


text:
People: Reader's Choice
Best Local Activist/Watchdog/Nonprofit Leader
Published: April 23, 2014
1. Manny Diotte
The Ferrari Kid, 17114 Blanco Park Cove, (210) 404-1185, theferrarikid.org
2. Molly Cox
SA2020, 112 E Pecan, Ste 1100, (210) 704-1025, sa2020.org
3. Eric Cooper
San Antonio Food Bank, 5200 W Old US Hwy 90, (210) 337-3663, safoodbank.org
What makes them so special? Comment below.
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text:
I am in need of some friends for the friend safari in my Y version…
So here's my friend code! 3050-7575-4466
Reblogg with your FC so we can help each other out~
"Ahaha, the thrill of performance…" Charade laughed nervously, unsure of what to say next, so she did her best to enjoy the sunlight, despite her awkward mood.
After a moment, she noticed V's vacant expression. "You a'right there? Somethin' troubling you?"
Viridia blinked and drew in a breath as if she hadn't been breathing. "Yeah, yeah! I was just thinking…"
"A dangerous pass time, honey…" JP shifted uncomfortably under the umbrella. "Remember, you're here to get your head out of all that for a while, V."
Viridia curled her fingers, letting sand fall through her knuckles. "…"
"Hey, you already apologised once, no need to go all broken record on me! And banter's banter, I can see that's how you two operate so I've certainly got no problems with it. Stil…"
She took a moment to properly examine Viridia's body, the gaze behind her sunglasses lingering perhaps a little bit longer than nessessary on V's chest and the aforementioned rear.
"Wellll.. you don't exactly need ta be a health nut to enjoy workin' up a sweat~. It's also a good way to ease away stress and tension, not to mention a shower afterwards feels oh-so much better~."
"Sweat isn't exactly my forte… But you'd be surprised how hot it gets on stage when you're performing. It's hard not to feel tired even if you aren't nervous, which is rare by the way."
V cracked knuckles. A habit she couldn't be bothered to break.
"It's been a while since I picked up the mic though…"
She zoned out for a moment, seemingly gazing at nothing in particular.
"You mean the Union as a whole, righ'?" Charade grinned.
"Eh, I guess the short version is we're kinda like a cross between cops and park warderns -ya know, the kind that keep national parks n' forests in order-: Sworn to protect People, Pokemon and Nautre and all that other blah."
"We're different from the League's rangers in that we've got stylers and enforce the law, whilst they're typically limited ta Pokeballs-on-a-rope 'n fancy hats. …not that we do much policin' 'round 'ere, given Ohana's techincially League turf n' all."
She paused, noticing her Pachirisu had falled asleep in her lap so she took the chance to stroke it's tail.
"Hey, question: If a League Gym is a place where Pokemon and Trainers battle to proove 'emselves, d'ya also call a place where people work out usin weights n' tredmills a 'Gym'?"
Viridia ran her fingers through her hair. "Sheeeeeeiiittt…. I don't even know. Probably. I'm not exactly a health nut, and I wouldn't be caught dead in yoga pants."
JP snickered and made a poor attempt to whisper to Charade. "It's cuz she doesn't have an ass."
V gave her Snover the death stare. "Sure I do. It's sitting right under that umbrella."
JP put a clawed hand up to her chest in mock astonishment. "Damn! Got me there, love. Ahahah~"
Viridia rolled her eyes and turned back to Charade. "I normally wouldn't apologize for her behavior, but I guess it's my fault that she's like this."
"Druddigon… Druddigon… aren't they those tunnel Dragons from Unova? Dunno if I want to meet one m'self, given they're supposedly Sharpedo cousins, what with their skin an' all.."
She sighed, watching a Wingull soar above the beach.
"Hm.. didn't know there were different levels ta bein' a Trainer. Suppose that makes sence though, we're only limited by the number of wildlife we can take with us at a given point in time. Hmm…"
Her curiosity piqued, she turned to face V directly.
"Sooo are you the sort that goes after badges in an attempt to dethrone a powerhouse of a trainer? Or just has a licence so they can kick and smash stuff up and have a legit excuse~?"
((Sorry this took so long! I stopped getting notifications all of a sudden.))
"Well, when you put it like that…" V snickered. "I mean, the gym in my home city was a fighting type gym. Not exactly an easy thing to beat when you only have little miss ice head over there."
Her Snover pouted and crossed her arms from beneath the umbrella. "Well, that the hell do you expect! That bitch was crazy anyway…"
Viridia rolled her eyes. "Yeah, but I do have a few badges, for the record. You meet a lot of interesting people at concerts…. So they're from different regions, but I don't think that matters." V shrugged. "I don't really go out of my way to get them though."
"What about you? You're one of those ranger guys, right? What is it you do exactly?"
V at the bar with Jonas.
This is why you do not get V drunk.
(OOC: This took way to long ;-; hope ya like it rook! I had too much fun with these idiots.)
((So I just now saw this cuz I'm dumb. Hahahah. This is perf, these two really are idiots.))
Commission for Icytemporalist
oh snap!
I passed round 2!
I'm so hyped right now! I've never passed round 2 of anything before!
"Eh, there's probably worse vices. Take me fer instance, it drains me waay too quickly when I've gotta do something that isn't fun. 'sides, who says life's gotta be easy for everyone~?"
Charade sat down on her her towel, watching V and JP and partially thankful that her sunglasses meant it wasn't exactly obvious where she was oogling.
"So how'd you get into battling? Natural progression from getting yer' trainer's licence?"
V rolled her eyes at her Snowver and just decided to sit in the sand. "I like to watch things get the shit beat out of them. My team is pretty good at it. Win win."
She paused as her Dragonair rested its head on her lap. "I started out when a concert I was at got a little too chaotic and some guy let his Druddigon loose." She jabbed her thumb at her pokemon. "Then these two maniacs went crazy trying to protect me. The cops showed up and I would have got busted for not having a licence at the time if it hadn't been in self defense."
V shrugged, looking off at the ocean. "I don't know…It's fun. Takes my mind of shit. Why the hell not?" She smiled at the reptile in her lap. "As long as you don't evolve, I'm in the clear. I'm not exactly qualified to train fully evolved dragons, and I sure as hell don't want to be."


text:
The latest news in the Ruby and Rails communityGot some news to report? Send it in!
Rails security is getting better all the time, CanBe better than STI, super fast Ruby execution with RubyFlux, no more yaml, dismissible info messages, and better presenters with resubject all in this episode of Ruby5.
This episode is sponsored by New Relic. New Relic gives you performance monitoring, tracking, and reporting of your web applications.
Aimee and Nate talk about UltraHook, Using Capybara in Integration Tests, Background Processing with Einhorn, Barcelona Ruby Conf Top 5, and Raptor.
Unary Operators, Writing fast Ruby, each_with_object, ES6 Transpiler and HStore
RailsRumble, Ruby Motion for Rails devs, how Ruby Hashes work, how to deal with data migrations, clean up your routes file, and get better logs.
Rails data migrations, tools for optimization, Bundler::Updater, using UUID with Postgres, 20,000 Leagues Under Active Record, and Ruby 2.2.0


text:
The smooth bends of the Stanislaus River meander through Caswell Memorial State Park like a Sunday afternoon stroll.
With a thousand miles of inland waterways, the San Joaquin-Sacramento Delta is a boater's paradise. But whether you're an avid boater or not, the Delta offers a unique getaway experience for anyone looking for an adventurous way to enjoy all that California has to offer.
When Diana Mello bought A-1 Bait & Tackle Shop on Merced Falls Road in Snelling eight years ago she wasn't into fishing.
STOCKTON - Morrissey is staging a concert on Saturday, May 26, at the Bob Hope Theatre with special guest Kristeen Young.
MURPHYS - Tickets are on sale for the 2012 Ironstone Vineyards Concert Series which will feature some world-class performers, including Reba on July 21, John Fogerty on Aug. 3, Heart on Aug. 11, and Jeff Foxworthy on Sept. 8.
OAKDALE - The 20th Annual Oakdale Chocolate Festival, "A Chocolate Explosion," is set for Saturday, May 19, from 9 a.m. to 6 p.m., and Sunday, May 20, from 9 a.m. to 6 p.m. at Wood Park at Highways 108 and 120.
STOCKTON - In celebration of its 50th Anniversary, the United Farm Workers (UFW) announce the Kris Kristofferson & Friends Concert Series beginning June 15 thru June 22 in cities across California.
STOCKTON - Country superstar Alan Jackson takes his tour to the Stockton Arena in Stockton on Friday, July 27.
Author, newspaper fishing columnist and sometime lobbyist Don Moyer of Ripon has an imaginary creel filled with early memories of trout and bass fishing trips and locations of his favorite fishing holes in the valley and foothills.
It's Manteca's Fisherman's Warehouse. And it lives up to its name. It's where anglers can find everything and anything they need to go fishing, except the boat. But they do carry accessories for your water vessel.
If you're just a beginner angler, or maybe even just thinking about pursuing this relaxing hobby, there are a number of things that you can do to make your introduction to this pastime as pleasant as possible, financially and otherwise.
As a youngster growing up in Stockton, Jerry Mullen had an early introduction to fishing.
ANGELS CAMP - If you're looking for the Wild West, you could do no better than to go to a place that was once the home of Mark Twain and even memorialized in one of his short stories. Lucky for California residents, Calaveras County is a reasonable drive from both north and south and puts a lot of Gold Rush history all within a few square miles.
STOCKTON - Memories of World War II, photographs from the archives of The Associated Press is a spectrum of 126 photographic reproductions from all theaters of the war and the home front, ranging from photographer Joe Rosenthal's classic Iwo Jima flag raising in 1945 to scores of pictures not seen in decades.
MODESTO – It's one thing to stare up at the artist's name you're seeing that night on the marquis out front. It's another when his tour bus is parked right outside the front door.
LOS ANGELES (AP) - Onetime 007 Pierce Brosnan embraces a darker take on spycraft in Roger Donaldson's "The November Man," playing a former CIA agent whose autumnal nickname acknowledges his tendency to leave few alive when he passes through a town. A familiar string of dark secrets, shifting allegiances and (wo)man-who-knew-too-much pursuit propels the storyline (adapted from one in a series of Bill Granger novels), giving Brosnan the opportunity to prove his cool remains intact, sans tux and gadgets. "November Man" won't do anything like Bond's box office, but will satisfy the actor's fans and moviegoers ...
LOS ANGELES (AP) - "Abandon all hope, ye who enter here," is the inscription uncovered by a gang of 20-something treasure hunters in the catacomb-hopping horror flick, "As Above, So Below." But the warning could easily apply to viewers checking out this rather hopeless mash-up of "The Descent" and "(Rec)," not to mention a dozen other found-footage movies that have clogged the screens over the last five years.
One of the most magical rides in California can be taken on the 206-mile long Highway 120 that runs from Manteca in the west to Benton in the east.
LOS ANGELES (AP) - A gay couple who have been together for almost four decades are separated - at least physically - by factors beyond their control in "Love Is Strange," the latest tender and meandering exploration of human relationships from indie darling Ira Sachs ("Keep the Lights On," ''Forty Shades of Blue").
After being clonked over the head in 1944's "Murder, My Sweet," Raymond Chandler's immortal private eye Philip Marlowe wryly narrated the experience of being knocked out: "A black pool opened up at my feet. I jumped in."
In its third incarnation, "The Expendables" has become, well, expendable.
'Tis clearly the season for exceedingly attractive young adults in mortal peril.


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4 comments
Perhaps the ones leaving the trash on your lawn are from the slums you see the sidewalks filled with trash?
Either way, you're right about wondering why in the first place. I think it's just of kids with poor upbringing not having any respect these days. Some of these kids now turned into adults are a result of bad upbringing and now they're raising kids the same way.
That said, it will probably get worse before it gets any better.
I was never that disrespectful in my youth. Because I knew if I was caught, my Dad would beat my ass. In the days spanking, and tough love and punishment wasn't illegal. Blame government on that big ol nose sticking into parenting idea right there IMO.
Put a Garbage can out front of your lawn.
Like the new Theme btw
Similar story! When we worked at Circuit City, I once complained about shopping carts in parking lots to Mark Clark. I told him it wasn't my job to return shopping carts to the stupid shopping cart corral because…well because I was an entitled prick. Mark lambasted me and said "that kind of thinking is what is wrong with this country". Since that day, I return shopping carts. Sometimes I gather up those sad lonely carts left by some other entitled prick and return those as well. I can't say I am a better person for it, but it makes me feel better.


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Parenting Matters
Reiki Workshop
Homeschooling 101
Homeschooling 101 Workshop for parents
Wednesday June 18th 6-8pm
If you have ever wondered about how to get started in homeschooling your child and what you need to know this is an excellent opportunity to find out everything you need to know.
Melissa Robb and Barbara Slovar from ENRICHRI will be here to answer your questions.
The Quest for the Eastern Cougar: Extinction or Survival? with Robert Tougias
The Quest for the Eastern Cougar: Extinction or Survival? with Robert Tougias
Thursday, June 5, 7 p.m.
Planting Butterfly and Hummingbird Gardens
Too Human
Ask them what kind of music they play and they will answer, "Good music with a lot of heart." You still want to narrow it down? Okay - they cover jazz standards from the American Songbook, but with a fresh interpretation that brings new life to those classic songs. And their songwriting influences are Paul Simon, Smokey Robinson, Joni Mitchell, Buck Owens, Duke Ellington, Thom Bell, Carole King, Cole Porter and the Gershwins - from jazz and blues to pop to R&B. With vocals, guitar, percussion and, on occasion, upright bass they have a jazzy / bluesy feel with a lot of heart.
HealthSource RI Drop-in Enrollment
HealthSource RI: Connecting You To Affordable
Quality Health Insurance Options
HealthSource RI Drop-in Enrollment Session
Monday, March 3rd
10:00 am – 2:00 pm
Woonsocket Public Library
303 Clinton Street, Woonsocket, Rhode Island 02895
Do you need health insurance?
Workshop for Parents Interested in Homeschooling
Melissa Robb, homeschooler with 6 years of experience and an ENRICHri board member, and Bev Burgess, experienced homeschool mom and State Coordinator for ENRICHri, will present this program that covers the basics of homeschooling.
The topics that will be discussed include:
Homeschooling in Rhode Island: state laws, district policies and what to submit
1001 Reasons Families Choose to Homeschool
Homeschooling Resources in RI
Songbirds of the Northeast
Astrologer Russ Gorman
Astrologer Russ Gorman
Thurs., January 23, 7 p.m.


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toP… NOHC???????? wow i'm
i dont kno w what to… tHANKS….. so MUCH??!!!! AH WOWIE??? this means so m uch oh my gosh iM COVERING MY FACE W MY HANDS AAAAAAAAH gomen i can t fricking handle compliments especially when they come from someone w rly good art like ur style is os cUTE!!! aAH JUST, DANG
can i just


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March 1, 2013
Raise the Roof
Although not always able to move pets into ideal conditions, a central Virginia group makes a tangible difference in the lives of outdoor dogs by providing quality dog houses, lightweight tethers, and suitable food and water bowls.
March 1, 2013
The Courageous, the Polite, the Einsteins
East Bay SPCA in California launched a canine behavior modification pilot program that trains volunteers to help its shelter dogs overcome behavioral issues that might otherwise keep them from finding new homes.
March 1, 2013
Taking it to the Streets
The HSUS's Pets for Life program is bringing the human touch to neighborhoods where pet care services are scarce, but love for animals abounds. Learn how to implement this amazing and unique program in your community.
March 1, 2013
Unforgettable: Big Daddy's Big Family
Although Big Daddy's time with the staff of Greenbelt Animal Control was short, it was long enough for this abandoned pit bull to warm hearts and change minds in the larger community about this often misunderstood breed.
March 1, 2013
Mouthpieces: Your Dog Belongs at the Foot of Your Bed, Not in the Bed of Your Truck
This reproducible poster alerts people to the dangers of allowing their dog to ride in the bed of a pickup truck and encourages them to let their furry friend ride in the cab instead.
March 1, 2013
Success in San Antonio
San Antonio Animal Care Services increased its live-release rate from a meager 10 percent in 2006 to 61 percent in 2012. Find out how the shelter orchestrated this remarkable turnaround!
March 1, 2013
Matters of Life, Death, and Responsibility
Here are guidelines for how pet owners can plan for the possibility that their pets will outlive them, and recommendations for what you can do to encourage them to take this important step.
March 1, 2013
Pit Smitten
Wallace, a new book by best-selling author Jim Gorant, tells the story of one pit bull's journey from almost being euthanized in a shelter due to behavior problems to becoming a national Frisbee champion.
January 1, 2013
Unforgettable: Frankie Goes to Florida
Meet Frankie, a lucky dog who avoided a stomach-turning fate in Vietnam.
January 1, 2013
Junk in the Trunk
Read about the weight loss journeys of obese kitties Otto and Walter, and find out how to help the chubby felines who waddle into your shelter shed excess pounds.


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~water spirit~
~water spirit~
"This photographic series is a visual voyage of metamorphosis into the subconscious waters of the mind. The ultimate metaphysical quest into the undercurrent of consciousness."
Neil Craver
Want free stickers?
The first ten people anywhere in the world; who send me their address will receive stickers from the Underwater Nude Rock Quarry series!
*Just send your mailing address to email@example.com
So this year…..I finally got back into the water with the nude series. Hopefully I with finish the series this year and find a book publisher!!!
Please tell me what you think of the series?
Azart Magazine:
About two months ago I had a great interview over skype with the creator of a fine art magazine in France. It was a article for the new issue of Azart Magazine; which i found after searching for the finest art periodical publications in the world! It was lovely talking to Miss Sophie Gamand about my underwater nude series "Omni-Phantasmic! You can check the magazine out below:
translated to english link: Azart
"Neil Craver sent us a folder a few weeks ago. Love at first sight! We absolutely had to show you his pictures. Appointment was made with the young American from North Carolina."Miss Sophie Gamand


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Genre: Series, Silhouette Romantic Suspense, Current Series Imprints
THE SHEIK'S LOST PRINCESS (4.5) by Linda Conrad: The Kadir family is locked in an ancient feud with the Taj Zabbar, who have kidnapped a group of western women, including Nicole Olivier. Shakir and Nicole once had a relationship, and he has never gotten over her. Now he's determined to rescue her. When Nicole came to the Zambian, she was a woman with a mission — to find her young son who was kidnapped in Paris and bought by a couple living in Zambian. Even after her rescue, she will not leave the country until she has her son. This is an exciting adventure story, but the relationship between Shakir and Nicole is never offstage. A great romance and adventure that the reader won't be able to put down.
Reviewed By: Page Traynor
Publisher: SILHOUETTE
Published: January 2011


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Level :Certificate | Stream :Film | Subject :Animation and Computer Graphics
Level :Certificate | Stream :Film | Subject :Animation and Computer Graphics
Level :Bachelor of Computer Graphics | Stream :Engineering
"plz send my id.............."
17 Apr 2013 12:07 PM in Engineering:Engineering Entrance Exams
"I need enterance model question paper of power electronics"
27 Feb 2012 02:24 PM in Engineering:Engineering Institutes
"i have done my bachelor's in humanities. and want to pursue law from US. what is the qualifying exam and what are the papers in that?"
21 Jan 2010 01:10 PM in USA:Application Procedure
National University Of Singapore Offers NGS Scholarship 2015 - Scholarship Notification : September 12, 2014 - November 15, 2014
"Awarding Institute / Body: National University of Singapore Synopsis:- SingaporeApplications are open for the NGS scholarship 2015 at the National University of Singapore. Scholarship Description:- The..."
Monash International Merit Scholarship 2015 - Scholarship Notification : August 12, 2014 - November 15, 2015
"Awarding Institute / Body: Monash University Synopsis: monashApplications are invited for 31 Monash International Merit Scholarships available for 2015. Scholarship Description:- The Monash..."
"Indian Institute of Technology (IIT) conduct a Joint Entrance Examination (JEE) every year for the admission to its B-Tech and other courses offered at the IIT Mumbai, IIT Kanpur, IIT Delhi, IIT Chennai,..."
Form Available from :November 8, 2012 | Form Submission deadline :December 15, 2012 | Exam Date :April 7, 2013
"The University of Delhi conducts a Combined Entrance Examination (CEE) for admission to First Semester of Bachelor of Engineering Courses for DELHI REGION candidates passing from Schools / Colleges /..."
Arignar Anna Institute Of Management Studies And Computer Application - Kanchipuram
Life In Arignar Anna Institute Of Science & Techology
"life in AAIST was good... i like to share my life in this site. if any friends of Arignar Anna Engineering College Can cont us..." - 29 Oct 2010
Lucknow University - Lucknow
Jaya Engineering Colege - Thiruvallur
College Review.
"Well dear juniors and friends hope you have done well in the 12th standard exams the results have come, and all of you might be looking for a good college to do your higher education. This is a reviw of..." - 15 May 2010
"Have you ever thought of the people behind all the technology that makes things around us easier- from mobile phones to computers, from remotes that control almost everything around us to cameras that..."
"Have you ever thought of the people behind all the technology that makes things around us easier- from mobile phones to computers, from remotes that control almost everything around us to cameras that..."
New Delhi: Ever since the semester system has been introduced at the University of Delhi (DU), a series...
New Delhi: The Central Board of Secondary Education (CBSE) has decided to award full marks in Engineering...
MUMBAI: While education boards in India are, by and large, concerned with setting exam papers and conducting...
Bhopal: Madhaya Pradesh (MP) has introduced a new scheme for improving its academic performance. About...
Despite resistance from some teacher and other lobbies, the government is fully committed to introducing...
Vice Chancellor P. Mannar Jawahar of Anna University in Chennai, Tamil Nadu has announced that it will...
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Born: March 16, 1988
Born in 1988, Gabriel Vicéns has quickly become a respected figure in the Puerto Rican jazz scene. Having attended the Music Conservatory of Puerto Rico, where he majored in Jazz Performance for Jazz Guitar, he had the opportunity to play, learn, and develop friendships with Miguel Zenón, Eddie Gómez, Kenny Werner, David Sanchez, John Faddis, Bill Boris, Ricardo Pons, Charlie Sepúlveda, Luis Perico Ortiz, Danilo Pérez, Luis Marín, Fernando Mattina, and Paoli Mejías.
In 2010 he graduated Summa Cum Laude from the Conservatory as the first jazz guitarist and has just completed his first full length, critically acclaimed album, Point In Time, featuring jazz legend Eddie Gómez and tenor saxophonist David Sánchez...
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Point in TimeSelf Produced
This information is provided by discogs.com or the profile administrator.
The World In My View (feat. David Sánchez)Gabriel Vicéns
Point In Time
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"Point in Time" from Gabriel VicénsJanuary 25, 2012


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In the age of the Internet, creating a reputable name for yourself online is crucial to your site's success. Whether you are just starting out or are an Internet veteran, there are many things you can do to improve your online presence and increase your visibility and credibility on the World Wide Web.
The Right Understanding of Dominant and Recessive Colours
How you use dominant and recessive colours in infographics or in any graphic designs or images for that matter can influence the effect on how an image is perceived by its viewers. Some colors are quite complex as it can take the hue of another colour. The choice of colours for web or graphic designing is an important consideration in order to produce the right impression and message that you want to communicate to your viewers. And the proper use of dominant and recessive colours will highly influence the desired results from your conceptual designs.
20 Incredible Conceptual Logo Designs For Your Inspiration
Logo design is an important part of the branding process for any company, website or non-profit organisation but more often than not, logo's tend to be quite boring and don't make use of any real concept that's likely to help the brand form a proper identity.
One way to combat this is to create a logo for your company based on a concept (i.e. a conceptual logo design). To put it simply, a conceptual logo design is a logo that has a hidden/double meaning that represents the nature of brand it's promoting. When these types of logos are done well, they can gain a huge amount of attention for your business/website but creating a great conceptual logo is no easy task.
To give you some inspiration, I've rounded up a list of a few of my favourite conceptual logo designs that are sure to get your creative juices flowing.
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Reviewing the Principles of Effective Web Design in 2013 [Infographic]
"Back in my day, we didn't have the Internet." Sure, we hear this phrase proudly declared by our trusty elders, but nowadays it's nearly impossible to imagine a world that's not immediately associated with, "wide web."
In recent years, the Internet has steadily-progressed into THE optimal resource for global data and communication; transforming the ways in which developed nations are able to search, socialize and shop….all in the comfort of their PJs.
To meet the burgeoning demands of cyberspace fervor, businesses have created their own websites as a way to expand their consumer niche.
Professional websites have become a crucial component in stabilizing the successes of business ventures, and specific guidelines should be met in order to satisfy the expectations of site visitors. The following information highlights valuable, site design tips that every website builder should take note of.
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The Anatomy Of A Great Website Design
Building a website isn't a simple process, it takes time, commitment and an eye for detail to create something that is not only going to be appealing to visitors, but also easy to use and well-branded. These days, almost every business has their own website and as you'll probably have noticed from browsing the internet over the years, some are a lot more well-designed than others and typically, it's the well designed ones that are successful in terms of generating revenue and customers for businesses.
But what exactly makes a website great? Is it all about the design? Coding? Is ensuring that it's responsive and viewable on mobile devices important or not? These are all good questions, so let's find out the answers. Continue reading
How to Process and Accept Credit Cards on Your Website
Often when a small business owner is thinking about accepting credit card payments online, they find the process intimidating and confusing. It's important to understand exactly what is involved, so you can work that process logically, one step at a time, putting in place the necessary components, and establishing the correct relationships to make those transactions occur securely and affordably.
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3 Reasons Your Ecommerce Site Isn't Converting
Annoyed that you put all that time and effort into building an ecommerce website when you're not making any sales? Assuming that your SEO tactics are successful in generating traffic to your site, the problem with your conversion rate could be caused by poor customer experience. Specifically, a lengthy or annoying checkout process, poor site usability, and slow page speed can all be significant factors in explaining why your ecommerce site isn't seeing any commerce.
How to Succeed in an Online Networking Business
The web could be called as a blessing in disguise. This is because you get several opportunities to make money and sustain in the fierce competition. Among the various options to make money, you have online networking business. These businesses use the idea of network marketing to generate a number of leads to sell out different products and services with the help of several internet marketing techniques. So it is a blend of networking business over the web. The same old MLM business emerged out using modern means of internet for people to make money and sustain in the fierce competition. In fact, working over the web for these businesses are beneficial as compared to the older ones as you get to see consumers available all the time over the web, which is not possible through the old traditional approach of doing this business. You have the option of choosing any niche of your choice while working over the web, while going for your online networking business. If you intend to launch your own online networking business consider the following important tips to carry out this venture with success. Let's check them out:
How to Give Your Site Personality
No one knows the exact number of pages that can be found on the Internet, but I think everyone can agree that indeterminate amount is growing each day. And as the amount of content online grows, it becomes harder for your website to stand out.
To give yourself a chance of attracting visitors and keeping them interested, you need to make sure your site has a personality. This doesn't necessarily mean your site needs to be flashy or have elaborate elements. You need simply need to establish a consistent design and voice for the content—and both of those things should be different than other sites out there.
Here are my tips for establishing your site's personality:
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Best Ways to Deal with More Competition in Online Marketing
Before entering into any niche area, people often like to check one thing- the competition in the market. If there is so much of competition or it simply looks very challenging to overcome, they usually take a pass on it. However, when you are already in any business and feel the heat of competition while marketing online, it is not recommended to leave the things in middle and enter into some other niche. In fact, there are other ways of looking at the competition when you start calling it as a healthy thing. In fact, without any competition, there is nothing to gain. So, if you remain competitive you are bound to get the best returns in your online marketing efforts. Now, let's find out some of the best ways to deal with more competition in online marketing in the following paragraphs.