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individual fashion, embroidered phrases or patterns you want
He additionally suffered one of the most concern, thus - the particular camera display to the pup one right after another, carrying on with the target market exclaimed in his hearing: "My our god, here is usually a Grandpa...... " Subsequent, apprenticeship practical knowledge specialty ability, eye beneficial or bad, are the particular objects to be Everlasting. 10 year-old university he embroidered, by way of skill breadwinners. Following the liberation if the construction employees, brick tiles to earn an income sewing seemed to be replaced. 50 % a hundred years later, to regain his idle in your own home sewing. Now, Feizhenzouxian not for life-long, but interested. Question that will answer, as outlined by embroidered plants also. A lot less than an hours, the racks of plants embroidered prosperous map, the more the a few green simply leaves - no a lot better than around the particular progress belonging to the "Weaver" gradual.
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Handsome niche technology surprise leads the particular audience to pay for tribute towards the neighbors look, the 21-year-old Ma Xie begin thread to get ready the embroidered red flowers -- with tis green leaves involving red plants like red horse Xie can also be a contest ridicule Plants ", surrounded by a great deal of big sister hid the woman Aunt. " embroidery is the sort of temper, "the PLA Logistics Executive College sophomore Building Electrical customized professional leave 1 week to go to play. He / she loves conventional culture, high the other fan embroidered. the foremost is self-learning, into the university, basically Jiaoqian involving professional work outs. two majority days per week, to embroider the unshakeable
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Arts Square with the teacher. actually become the school man belonging to the hour. beautiful ladies lined upwards his scheduled visit works tend not to say, also the class of kids, run in to needlework, initial thought seemed to be his. "embroidered adult males, like adult males, like cooking food, no fuss is about, " Xie claimed Ma. in him, embroidery is the sort of love, tolerance is honed procedures. He benefited out of. embroidered plants for five years, he is still flashing a masculine person, nature haven't so turn into feminine. urban white-collar embroidery Slender decompression This isn't is embroidered while in the industry contest. 44 struggle through a long way gate involving players, many not that will eat embroidery grain. "I needed seven learners participating"
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Ciqikou a great embroidered Sq, head involving one huge King claimed, including four students will be merely embroidered being a interest. These people call this kind of finger involving yoga, the eyes belonging to the King single large door towards the simple skill to boost high self-cultivation. "Feizhenzouxian involving the impulsive, worry along with other negative emotions with the needle precipitation. Occasion becomes easygoing, a non-confrontational calmness with points and self-sufficient tremendous sense involving accomplishment...... "" For a number of urban white-collar scenario, embroidery is usually a decompression recipe, "Zhu Wanli mindsets researchers assume that a filling device line 1 on this planet, this idyllic normal sensibility to produce one spare for the white-collar calm the little world. May well 16, Puyang Town, Henan State, Li Hongyun artists while in the 100 very last perfect Lung. 100 Lung embroidery work is an seven m large, 5 yards of light cotton cloth, after 5 many time thoroughly embroidered. Embroidered light cloth about the 128 designs, colors well lit and stunning dragon ornamented the Olympic much more shape, six delicately rspectable
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Phoenix around the rings close to both one more magnificent stately richness. Li Hongyun could Ryugo different civil dragon lifestyle, hosting the particular Olympic Games for the country offer their own a gift. What hot, popular, fashion is most important. Summer, and your cool eyeglasses (solar shades) provide you with many extra points. Including the previous ages, plus the most popular stitch legs are located in the particular mirror Precisely what? Build your individual fashion, embroidered phrases or patterns you want. No mistrust unique. Search phrases: embroidered sneakers black eyes, red eyelashes, green beard, azure nose, white eyebrows, the particular golden thread and sequins...... 30-year-old Gao Yong filling device in the right fretting hand, left fretting hand holding black-jack shoe, made for the production involving tiger-head shoes a final decorating.
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book, bag, household slippers, coasters
So that you can complete this piece of embroidery scroll, Liu Guiqin traveled above 200 websites in Shiyan Urban center, shooting this 208 herbal landscape and also cultural surroundings photographs, selected by 85 associate picture info as a piece of embroidered scroll pics. Then, she invited several senior citizen artists painted the best draft based on these pics. Scroll artwork 30 meters long, 66 cm vast, the overall scroll with painting into your Yunxi and also Shiyan, 85 sites within the picture can be magnificent, attractive, reflecting this reservoir to make sure clean water towards people with Beijing receive the dedication.
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Tianjin individuals craftsmen Einstein embroidery embroidered using black tresses IT info network with branches embroidery garments embroidery throughout China Site Yesterday, held up eight several weeks, with a pair of grams with hair made a Portrait of Einstein throughout Tianjin Hebei Section, the net within the hands with civil process division Chen concluded. Works by means of 80 cm long, width 65 cm, air flow of lifelike figures, for you to none. "blossoming peonies embroidered meant to pose in full bloom using, noble, rich and attractive, butterflies dancing within the flowers, light and attractive. " Embroidery shape side Dimei bowed gal, Feizhenzouxian, comfy and silent, indistinct Should the former girls, good piece of modern embroidery The mother, "Ladies. " May possibly 16, this city's financial streets, walking within the Meishan and also found many home "stitch" retailers, which a handful of girls carry out women sat red, using great dexterity.
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Individuals are keen on the store there are various wall strung a presented cross-stitch embroidery, embroidery facilities, color traces ranging. Neglect Yang operator to reporters: "Cross-stitch style and design is fine, color vividness, coupled using simple embroidery, just around the grid materials with" 12 "character movements the fork, you possibly can embroider a new pattern for you to. Generally a couple of minutes basic grasp essentials, the difficulty is just not the well-known women's beloved, the coast is merely to sell crazy, Not long ago began for you to rage throughout Meishan Urban center. on eight over 10-year-old female, down towards five-year-old infants are embroidered considering the fans, which as well lack the teenagers. "" Men can be embroidery? "shocked news reporter asked. "Of lessons, their 'body art' gentle spot with the class, but also to buy above men embroidered gauze is ever coming back. "
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Stitch appeal seems reasonably big, to ensure that men are getting to be feminine this! "I simply see this stitch, this colorful habits on your ex captivated. Favorite cartoons since a child, like shows of passion, romantic partners concentric place, men opt for cars, housewives preferences Home furnishings paintings, and also poetic pics and...... a number of landscape design may establish a comfy home ecosystem. "come election embroidery of an middle-aged female points for you to her beloved stitch arguments. Inexpensive "show" the truth love with cross stitch mind lots of reasons, but also due to the price is just not expensive, 100 dollars to pay money several months can be attributed thus to their quiet. Pendant, pillow case, cell phone cover, pocket book, bag, household slippers, coasters...... a handful of types, you possibly can love your own personal, choose to start with embroidery.
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In combination with his embroidered enjoy, you can gift best freinds and family, such seeing that embroidery to present the couple an arrangement of bedding, certainly much more sense when compared with you give money. In that case, a set of two young couples are going to come together embroidery, two individuals after finding a set of vice "Wife xianggongzhuang concentric map" pillow case, ready for you to embroider a set of one person. Asked them to experiment with what can be wrong, the reason play embroidery? They said together: "like goodness me! " "Sitting during sex watching TELEVISION FOR COMPUTER, watched embroidery, to ensure that emotion within the shuttle's needle within the waves, sense very weird. " Busy, then, changing preceding the commencement spoke for a second time: " ache lose money playing cards to buy, use embroidery for you to occupy this spare time to ensure that it might inhibit this withdrawal of the license.
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La Meridiana Hotel, Sorrento
Reviews - La Meridiana Hotel
Read 236 additional reviews of La Meridiana Hotel at TripAdvisor.
Want to see more hotels? View all hotels in Sorrento
Historical Traveller Reviews of La Meridiana Hotel
Good Views of Sorrento and the Bayfrom TravelledJeff
Middle aged couple -relaxing holiday using the Hotel as a base to go to an Italian wedding about 120km away.
A very friendly small hotel,
Because we had looked on the Trip Advisor before going we received a few tips.
We asked for a room on the top floor,(526)the views from the balcony were breath taking,we could watch the ships coming into the harbour,or looking in another direction see the mountains and across to Naples.
The rooms were clean and tidy -as other people have said a very small shower cubical and the toilet was squashed in a corner.-a hair dryer was provided
The bed room was adequate with a TV ,bed side tables ,side lights,large wardrobe. Doors onto a large balcony.
The dining room was split into two all British guests at one side,it was interesting sharing a table with other people getting to know different places to go,the staff in the dining room were very friendly,the food was very plentiful,but sometimes a little too much salt was used ,suprising no Lasagne or Pizza on the menu,Evening meals are ordered at Breakfast time ,strange at first but soon got used to the idea.
The roof top sun area was always empty ,we made the most of it soaking up the afternoon sun.
Having stopped in the past at expensive 4/5 *Hotels this was a very pleasent suprise and was good value for money.
Clean towels and bedding provided every day.
Great Valuefrom JenniG
Meals were fine with a menu given to us each morning to make our evening selections from choices of Entree, Main & Dessert. We had a variety of choices from Fish and Chips, Risotto, Pasta.
good hotel good locationfrom lordys
Food was above average for this type of hotel, but some dishes lacked a little imagination.
The rooms were very clean, basic furnishings, but in Sorrento you dont spend much time in the room, so they are good for the purpose.
If you are looking for a good location, clean hotel then go for this one
Pleased with Meridianafrom Supacrab
Standard of cleanliness was high. Showers are very small though and they took a week to fix a blockage and the toilet cistern was leaky. Some people had problems with their air conditioning. This will be an issue in the hot months so do keep it in mind. There is a charge of €10 a day for use of air con. Not a problem in our case as we don't tend to use air con. There is also a €10 charge per week for use of safe; you will need to pay €50 as a deposit.
The staff were very courteous and pleasant, particularly reception. Food was mostly fair to good, if not too typically Italian - some things on the menu were very tasty, overall it was a good deal (watch out for bread rolls though, not entirely fresh). The set menu was varied - one of its strengths. I noticed a lot of vegetarian options. Antonio the head waiter would greet the guests every day. I should also mention that on our last day the dining room opened early on request, as we had an early pick up (6.45 am!) so we could grab a quick breakfast.
In spite of going in high season the place was peaceful - other guests seemed well behaved, even the teenagers staying in the room opposite!
The location was good, a 5 minute walk (or 7 minute stroll?) to the centre. Check out the lovely and atmospheric orchard on the left on Via B Capasso as you come out of the main entrance. There are limoncello tastings there, liqueurs for sale and we got a few sorrentine lemons thrown in for free. The hotel is also a stone's throw from the Correale Museum on that same road.
It's good no-frills value, basic, clean.
Great Value Hotelfrom Aussie-Traveller3121
The hotel is just out of the town centre, but an easy five minute walk. Breakfast and dinner were included in the room tarrif. Dinner comprised a simple but reasonable menu selection, but you had to make a selection from the menu at breakfast - which was a bit like a hospital. However, the dining room staff were all very friendly and the quality of the food good. Breakfast was OK by Italian standards (don't expect the full cooked breakfast), with cereal, rolls, pastries and cake, cheese and cold meat. There is a bar in the hotel where you could get coffee or a drink during the day (or evening) and the prices (surprise, surprise) were reasonable, unlike most of Italy where they charge an arm and a leg.
Overall we found the hotel to be very comfortable and certainly worth its three star rating. I have no hesitation in reecommending this hotel to other visitors.
Expected betterfrom sweetie23
A Great Find!from A TripAdvisor Member
All the staff at the hotel were exceptionally friendly and helpful. We really had a wonderful time and wouldn't hesitate to return.
What a findfrom Sardinianovice
a poor 3 star hotel-- similar to a Motel 6 in the USfrom JSM03
Completed the Sorrento experiencefrom A TripAdvisor Member
Recommended for budget travellers and hapless romantics who want a taste of "big family" southern Italian life, without actually living in one of the houses. :)
Top Local Tips for Sorrento
Pompeii Go by train from Sorrento. The journry was cheap and only about half an hour. However be prepared for a very warm day when visiting during the peak season as there is no shade. Try and arrive early to beat the queues and experience the real pompeii in quiter surroundings.
Gem and excursion worth getting Here is the gem: Sorrento is very nice (once you get over the mad drivers and scooters), this trip is not in the excusion list, go on the train (about 1.5 euros each way) to Castela Mare, and get off the train and go to the cable car up Faito moutain (at the end of the platform), it is 6 euros and 8 minutes of pure viewing delight. Don't tell me you're afraid of heights this is not worth missing. At the top there are great forest walks which are cool (not in the hippy sense) Excursions: They all have to charge the same even the local ones, most you can do cheaper yourself except I recommend you take the Amalfi drive. Doing it on the local bus is not a good idea, they travel at break neck speeds and you could be standing for 2 hours. The cost is £31 and it is well worth it if you want to fill your memory card on your camera. The guide and bus stops you at ideal places to get that nice picture. Get on the opposite side of the bus to the driver to get the best views, there aren't half as many on the left side. The meal isn't great and means less time at your final destination Ravelo in the hills, get a take away sandwich from Amalfi. Capri, sorry not sure what the fuss was there, ok nice views but £200 for a bra and undies, sorry unless you're A list there is nothing here for you. Oh and the boat trip to the blue cavern here's some hidden charges to watch for. The boat trip is about 10 euros, then you have to pay another 9 to go in, then you have to pay a row boat man to take you into the 2 meter game sing and splash about abit for 5 minutes then take you out again. A couple of nice pictures but better off buying the post card, that trip was hairy!
early morning transport to Naples for an early flight to Sicily pay the 90 euro taxi transfer- very easy, no hassal comfortable trip directly to Naples airport- expensive but excellent decision
- (hotels)
Other names for La Meridiana Hotel
- la meridiana sorrento
- la meridiana hotel sorrento
- Address: Via Rota 13 - Sorrento - 80067 - Italy
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- (hotels)
Hotels Near La Meridiana Hotel
- Royal Hotel Sorrento, Italy Distance: 0.1 km / 0.1 mi
- De La Ville Hotel Sorrento, Italy Distance: 0.1 km / 0.1 mi
- Grand Hotel Ambasciatori Sorrento, Italy Distance: 0.3 km / 0.2 mi
- Grand Hotel Riviera Sorrento, Italy Distance: 0.4 km / 0.2 mi
- Michelangelo Hotel Sorrento, Italy Distance: 0.3 km / 0.2 mi
- City Hotel Sorrento, Italy Distance: 0.3 km / 0.2 mi
- Europa Palace Hotel Sorrento, Italy Distance: 0.7 km / 0.5 mi
- Central Hotel Sorrento, Italy Distance: 0.6 km / 0.4 mi
- Zi Teresa Hotel Sorrento, Italy Distance: 0.5 km / 0.3 mi
- Excelsior Belvedere Hotel Ischia, Italy Distance: 0.3 km / 0.2 mi
- Grand Hotel Excelsior Vittoria Sorrento, Italy Distance: 1.7 km / 1 mi
- Cesare Augusto Grand Hotel Sorrento, Italy Distance: 0.5 km / 0.3 mi
- Carlton International Hotel Sorrento, Italy Distance: 0.4 km / 0.2 mi
- Capri Hotel Sorrento, Italy Distance: 0.2 km / 0.1 mi
- Grand Hotel Flora Sorrento, Italy Distance: 0.4 km / 0.2 mi

subset: commoncrawl


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|Advertise On UGHH
|CUSTOMER SERVICE: 1-617-262-0200 STORE FRONT: 234 Huntington Ave, Boston, MA 02115 (Tues-Sat 12PM-8PM)
NYG'z: Welcome To G-Dom/ Ya Dayz R #'d (NYGemix)/ Legendary Pt. II12" Vinyl Single Record
Price: $10.97
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Product Details
Featuring: Blaq Poet; Bumpy Knuckles; Lady Of Rage; Nick Javas; Rave; Royce Da 5'9
Producers: DJ Premier
SummaryHere we go again! It feels good to proudly say that here at Year Round Records we still press vinyl! And because of that fact, I present to you the second single off the NYGz album "Welcome 2 G-Dom." The A-Side contains the standard street version along with the clean and instrumental. Of course we had to do a video which is also available. But that's not all, we gave the B-Side some action packed bonus cuts. DJs always appreciate this, and as a DJ myself, I do too. We decided to remix the first single, "Ya Dayz R #'D, and created the "NYGemix" which features The Lady of Rage, Bumpy Knuckles, and Royce 5'9". We are also working on a video for that as well. It will show the true artistry and the talent at our label. If you thought that was it, you're wrong! We also have added some more flavor for the DJs with a new song featureing the newest member to sign to Year Round. His name is Nick Javas, he's from New Jersey, and of course his lyrics are fire! The song is called "Legendary Pt. II", and it also features Blaq Poet. There will be a Part 2 coming soon! I Can't forget to mention the new Blaq Poet pre-album due this fall called "The Blaq Print" which is entirely produced by DJ Premier, oh... that's me! Like Shabeeno says, get used to us!
- DJ Premier
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List Price$899.99
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Avallon 28 Bottle Dual Zone Built-In Wine Cooler - Black and Stainless Steel Model:AWC280DZ
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Description & Highlights3 Reviews | Write a Review
Avallon 28 Bottle Dual Zone Built-In Wine Cooler - Black and Stainless Steel
Store your wine in style using the Avallon 28 Bottle Dual Zone Built-In Wine Cooler (AWC280DZ). This dual zone wine refrigerator will chill up to 28 of your best bottles of wine at your precise temperature specifications.
Contemporary Design:The stainless steel accents - including the seamless door frame, professional handle, and shelving trim - make for a sleek and modern look sure to complement any home decor
Built-In Capable:Because of its front ventilation, you can build this unit in flush with cabinetry or store it under the counter
Preservation Glass:The argon-filled, low-emissivity glass door makes for a clear view of your collection while also working to filter out harmful UV rays, heat and other environmental elements that can affect the integrity of your wine
Air Cooled Technology:This unit uses a powerful air cooling technology, which uses both a compressor and circulation fans to ensure that every inch of the interior is evenly cooled to your precise temperature specifications
Dual Zone Operation:You can store multiple wine varietals at their perfect storing or serving temperature due to this unit's upper zone temperature range of 54 - 65°F and its lower zone temperature range of 40 - 54°F
Roll-Out Shelving:The six (6) wooden shelves are trimmed in sleek stainless steel and are able to be slid out for easy bottle loading and selection
Touch Panel Digital Control:Setting, viewing, and maintaining your temperature specifications is easy as can be using the touch control digital display panel
Soft Interior Lighting:A soft blue LED interior light bathes your wine in a modern glow and enhances the visibility of your collection
Carbon Filter:The integrated carbon filter prevents harmful and unwanted odors from seeping in and affecting the taste of your wine
Integrated Safety Lock:Keep your wine safe and out of meddling hands using the integrated safety lock
Specifications & Manuals
- Model: AWC280DZ
- Brand: Avallon
- Built-in capable
- Dual temperature zones
- Touch panel digital control
- Seamless stainless steel door
- Argon filled glass
- Integrated safety lock
- Blue LED interior lighting
- Warranty: 1 year parts & labor, 5 years compressor
- Avallon 28 Bottle Dual Zone Built-In Wine Cooler
- Black cabinet & stainless steel trim
- Holds 28 standard Bordeaux style bottles
- Six (6) roll-out wood shelves w/ stainless steel trim
- Upper temperature range: 54 - 65°F
- Lower temperature range: 40 - 54°F
- 130 watts, 1.8 amps
- Input voltage: 115 V/60 Hz
- Weight: 77.2 lbs.
- Dimensions: 32" H x 15" W x 23.4" D
Owners Manuals:
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8 Wintry Words to Defrost Your Vocabulary
late 14c., "act of governing or ruling;" 1550s, "system by which a thing is governed" (especially a state), from Old French governement (Modern French gouvernement), from governer (see govern). Replaced Middle English governance. Meaning "governing power" in a given place is from 1702.


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2 seized in vessel attack off Nigeria, U.S. official says
Published On: Dec 24 2013 11:48:27 AM CST
Updated On: Oct 24 2013 07:59:05 AM CDT
Updated On: Oct 24 2013 07:59:05 AM CDT
A vessel was recently attacked off the coast of Nigeria, and the captain and chief engineer -- believed to be U.S. citizens -- were taken off the craft, a U.S. official confirmed Thursday.
The attack happened Wednesday in the Atlantic Ocean's Gulf of Guinea, off the western African nation's coast, UK-based security firm AKE reported.
Further details about the attack weren't immediately available.
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TVLine Items: Fringe Alum Lands on The Blacklist, Office Star Finds Community and More
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The series, which bowed Sunday night and hails from Southland creator Ann Biderman, centers on Schreiber's South Boston transplant Donovan READ MORE & GRADE THE PREMIERE
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Religion often serves as a guide for an individual's choices in many aspects of their life. The degree to which it guides differs from religion to religion, and also depends on the aspect of the human experience. Typically, I don't tend to have an issue with the aspect of control religion offers on someone's life, but I took slight objection to some of the ideas presented in Fred Astren's "Depaganizing Death: Aspects of Mourning in Rabbinic Judaism and Early Islam." The general idea which I dislike is presented early in the article; "In Islam and Judaism anything having to do with cults of the dead is understood to be nonmonotheistic, that is, idolatrous and pagan" (183).To begin with, I concede that my objection is personal, and it is on the matter of spirituality as opposed to organized religion.
It occurred to me when reading phrases like "…they emphasize 'correct practice' or outward behavior…" which are "…emblematic of belief and inner experience" (183) that there appears to be very little room for real expression. It is a commonly understood fact that all people express grief and work through emotional pain differently, yet the rulings presented in the article, regarding excessive mourning, limit what ways people are allowed to mourn. This could potentially generate the paradox of wanting to be a follower of a religion, but not being able to be fully yourself at the same moment.
Again, this is just a personal appeal to the position that religion holds in human decision making, but why should something as innocent as eating a meal by the graveside be outlawed? Symbols are often used in most religions, so why does a religion outlaw using the location of a meal from being a symbol for the memory of a loved one? Since, in Islam, "…the break with idolatry is remembered as a signal definitive characteristic of the religion…" (189), it becomes very important to abandon the shirk (idolatry). The difficulty arises when so many aspects of pre-Islamic Arabian life were defined to be Pagan, and outward behavior and correct practice indicate your belief. What sort of traumatic dilemma does this produce in someone who believes genuinely, but does not feel able to deny any "excessive grief" (189). To me, this feels like a performance, where official doctrine becomes your script, not your scripture.
The world of the jinn was explained though the readings: The Jinn in the Quran and the Sunna, aswell as in Religion Among The Folk in Egypt. The jinn has sparked my interested the most this semester and these two reading I believe gave me the most insight. Throughout these readings the the jinn is comparative to many supernatural beings that where a part of my life growing up. such as ghost and the chupacabra(boogeyman).
The Jinn in the Quran and the Sunna written by Mustafa Ashor, gave the "who, what, where" outline of the Jinn. The reading commences with "who" are the Jinn? Ashor describes the jinn as a creation of Allah living between the angel and human world, however invisible to the human eye. Then moving on to, "what" are Jinn? Stating, "Allah… has created the jinn from fire" (Ashor 5). In my interpretation, this does not necessarily mean that by coming in contact with a jinn you with be burned but more as a metaphor for how a jinn could be beneficial or negative to ones life. For example jinn like fire could be beneficial in the sense of providing light or direction, or negative in that fire could be destructive like if a person where to cross a jinn incorrectly that jinn could ruin your life. Ashor then moves on the "where". Although jinn are found everywhere and at anytime could be stepped on without awareness, "they are found mostly in deserts, ruins and places of impurity like dunghills, bathrooms and grave yards" (Ashor 25).
After reading Religion Among The Folk in Egypt by Hasan M. El-shamy. The ideas of "Who, What and Where" That Ashor explained prior to my reading of Religion Among The Folk in Egypt where reinforced with more detail. El-shamy. describes the jinn as "though less powerful than angels, are more powerful than humans" (El-shamy). A jinn is believed to have many power including the ability's to "fly, dive, go through solid barriers, and undergo metamorphosis or shape shifting at well"(El-shamy). El-shamy's description of a jinn's power is comparative to my idea of a ghost living between earth and heaven. With the exception of a ghost being the spirit of a deceased human and jinn being born a jinn. I also found it interesting how the Jinn is used as for disciplining, for example if a person doesn't brush there teeth the "She Sniffer" will come leave a sore on their mouth. Much like in a Hispanic society a child is told that if they dont behave the Chupacabra will come for them. The difference between the two is that not only the children of the society believe in the jinn, but the adults do as well.
When religion seeks to establish a definitive identity, its doctrines for handling immensely significant rituals such as birth or death, become emboldened; seeing how these human occurrences are universal and highly emotional, such rituals provide an ideal opportunity for the structure of religion to provide "Do's and Dont's." As spoken in class, death rituals are as "tenacious" as they are since they are not only inevitable, but drive to the core of religion, our own existential dilemmas and struggle for meaning. In this sense, even traditions which forbid once accepted occurrences (Pagan rituals of wailing, self-mutilation, tearing of clothes, ashes on the head etc) and give guidance of what should be done, still provide comfort since they point at proper procedure and the oneness of God.
I thought that the idea of the spirit was especially interesting, raising the question of once the physical body has died, what can we learn from the spirit, and has the spirit come to teach us something from another realm about our own? In this way, the deceased are not only remembered, but cease to be static altogether, even gaining a mystical sense of power that they have entered a realm other than our own. In this way, they live and those mourning can "actively" engage, despite the dead no longer being physically represented.
The transition of sacrifice in pagan tradition to something that can conform with organized religion and the subsequent rules of halalkhah and shariyah was interesting as well, considering that animal sacrifice was initially intended to feed the spirit and then became part of a more "refined" practice of a mourners meal, as we move from a pagan context into a more monotheistic one. This accompanies Astren's notions of regulation and reformation, as pagan ritual is adapted and made suitable for honoring one God, and creating individual and community based rituals for believers to depend on in times of distress and tribulation, as epitomized in death ritual.
In my opinion, one of the most interesting aspects of this course is the examination of various modern folk beliefs and understanding how they came to be a part of lived religion, and in some cases, part of formal religion. In both Islam and Judaism, there are folk beliefs, such as the ideas of spirit possession, the existence of Jinn, and the evil eye, which, within societal culture, far predate the birth of either religion. To understand why these beliefs are so important within these cultures, the world view of the people living during this ancient time must be examined. Before these religions developed formally, the only way for people to explain natural phenomena, such as rain, thunder, sickness or death, was by attributing them to higher powers or supernatural forces. If a person fell sick, it was believed that it was because of these powerful beings or forces. If a drought swept through the region, killing plants and eradicating crops, the explanation was simply that these higher beings were unhappy.
With the advent of religion however, these ideas and explanations were incorporated into formal religion as a way of legitimizing the faith in the eyes of the people. It was a method that was used by both Islam and Judaism. In Islam, the incorporation of Jinn took place as follows: "…Jinn have their own world; it is a world of ether-like beings whose members may exist side-by-side with human beings but are invisible to human beings…" (El-Shamy 56). The religion even goes as far as to explain sickness and death as being direct effects of the Jinn and their interactions with humans: "…failure to do so (respecting the power of the Jinn) may offend the Jinn who would retaliate by causing physical illness, possession, or damage to property," (El-Shamy 58). The idea that religions use folk beliefs in an attempt for self-legitimization is a key aspect of understanding how these folk beliefs have become a part of formal religion. Another important aspect of incorporation can be viewed through a functionalist perspective. Religions sometimes incorporate folk beliefs in order to solve social or cultural issues. For example, in Middle Eastern societies which promote close and nurturing care of children, the religion often promotes folk beliefs as a means to an end. In some of these societies, a belief is prevalent that babies, if left unattended, can be harmed by Jinn. In this case, as El-Shamy explains, Islam incorporated this belief in the powers of the Jinn as a way to promote an ideal child-rearing technique: "Jinn may also steal a healthy human infant and leave in its stead a sickly child of their own…therefore, parents in many quarters do not like to leave their infants unattended or let them cry. Consequently, as soon as an infant starts crying, it is immediately attended to so as not to draw the Jinn's attention and allow them a chance to undertake/complete the substitution," (El-Shamy 60). This is a clear example of incorporation being used as a method to promote an ideal among the adherents of a religion.
Religions are important to their adherents for many reasons, but for most people, religion and faith are ways to understand the world in which they live and ways through which to find comfort and solace in a world fraught with war, sickness, famine, death etc. Personally, I have quite a few problems accepting religion as an explanation of the world, but after these readings, it fundamentally makes sense to me that for many people, religion is a powerful framework through which to view and understand the world.
The articles written by Yoram Bilu and Hasan El-Shamy each offer the reader a glimpse into Zar spirit practices from a unique point of view. In his piece, Dybbuk, Ashai, and Zar, Bilu approaches the world of Zar though the Ethiopian Jewish community. Conversely, El-Shamy writes about Zar from the perspective of the Egyptian Muslim community in his book, Religion Among the Folk in Egypt. Although significant similarities exist between the two perspectives, there are slight differences that may shed light on the vastly different cultural backgrounds.
Bilu and Shamy both describe a spirit cult with similar practices, which is rebuked by official religion, and is significantly undermined by modern medicine. The Zar belief differs from many other types of possession because it seeks to create an equilibrium where the possessed can live at ease with the possessor. Bilu writes that in Ethiopia "attempts are made to placate the spirit so that the host is able to maintain a stable, ongoing relationship with it" (353). Similarly, Shamy writes that in Egypt Zar practices "concentrate on appeasing the possessing spirit" (91). The specific practices of the Zar cults lie outside the healing and exorcism practices recognized by Judaism and Islam. Therefore, they have been openly rebuked by Jewish and Muslim religious officials. Bilu reports that religious leaders of the Ethiopian Jewish community do not endorse Zar practices (359). Shamy writes that a fatwa issued from Al-Azhar, a Muslim religious institution, states that "formal Islam condemns the Zar for being a cult which violates numerous sacred prohibitions" (101). The final similarity drawn from the articles is the impact of modern medical science on the Egyptian Muslim and Ethiopian Jewish Zar practices. This impact is best described, in each setting, by Shamy who wrote, "formal psychiatry has demonstrated western-bound inability (or reluctance) to account for local folk cultures" (100).
While it is clear that both authors describe the Zar beliefs and practices with a great deal of similarity, certain differences exist, such as the penetration of practice in the local population, the nature of the spirits themselves, which may be attributed to the different cultural nuances present. According to Bilu, Zar cultic rituals were practiced by Christians, Jews, and Muslims in Ethiopia (357). This account stands contrary to Shamy who reports that "Zar is not practiced by the Copts [Egyptian Christians]" (90). While Shamy admits that some Coptic Christians attended ritual ceremonies, his point is clear that the community as a whole did not take part. The most probable explanation for this difference between Ethiopian and Egyptian practices lies in the divisiveness of their respective societies. Given the turbulent relationship between Muslims and Christians in Egyptian history, it is easy to fathom that religious communities would largely stay to themselves. Both authors offer a description of the Zar spirit realm that is largely equal, except for one culturally significant detail. Bilu describes a spirit world that is "juxtaposed to the human world, without a significant carryover of past memories" (358). Shamy describes a similar spirit world but places a greater emphasis on the impact of cultural history. For example, Shamy notes that Turkish representation among Egyptian Zar spirits diminished with the decline of Turkish power in Egypt (96). The difference of emphasis placed on historical memory is surely based on the different histories of Egypt and Ethiopia respectively. Egypt has, throughout its history, been ruled by a long list of outside powers which explains the impact of cultural history on Egyptian Zar spirits. Conversely, Ethiopia has historically fallen outside the realm of dominating forces and therefore anti-hegemonic ideas were not as prevalent.
The studies on Zar practices by Bilu and Shamy are significant because they offer descriptions of a similar spirit practice influenced by different cultural environments. The authors give similar accounts regarding the practices of Zar believers, the dismissal by official religious leaders, and the marginalization by modern medicine. Although the author's accounts share many similarities, significant differences are also present. Ethiopian Zar practices were carried out by Christian, Jewish, and Muslim people while Egyptian Coptic Christians were largely absent from Zar rituals. Ethiopian and Egyptian Zar spirits existed in a world that was congruent but invisible to humanity. However, the identity of Egyptian Zar spirits reflected a greater emphasis on cultural history.
In Meri's introduction, he writes "Studies of saints in non-Christian contexts have all too often assumed the centrality of Christian paradigms" (Meri 5), a statement that I was particularly intrigued by, especially since this same false-reasoning was what led me to enroll in this course. Throughout our discussions and readings, we have repeatedly talked about how much influence the main three monotheistic religions have had on each other, specifically in the folk religions of Judaism and Islam. Through the reading for tomorrow, particularly the piece on burial rights in these religions, it is clear that the specific practices of Jews and Muslims concerning the dead often run contrary to what religious doctrine insists. For example, Astren writes "Muhammad's wife, A'isha, denounces the Jews and Christians for utilizing the graves of their prophets as places of prayer" (Astren 192), which, as evidenced by the video we watched on the first day of class, is simply not the case. The veneration of burial sites and the dead becomes an important part of not simply religion, but also daily life.
As we discussed in class on Thursday, many of these folk religions and superstitions actually become reasons to not do certain things in real life. For example, a Muslim may say a jinn lives in the local water supply if it's polluted to convince people to not drink the water. Astren comments "we see the psychological response to death is of primary concern, and the human value of compassion is the basis for limitation. Mourning through fear of the dead…pragmatic concern for the continuation of human life after fulfilling proper mourning practice" (Astren 187), implying that the basis for these stipulations on mourning is to protect the mourner. This basic assumption is that too much grief eventually negatively impacts a person. This trend, toward compartmentalizing and minimizing the impact of mourning, becomes much of the reason for these funeral rites, such as: "to erect a canopy over the bier for [the] dead…suspend various food from it" (Astren 185).
Throughout the Atsren reading, he repeatedly mentions the "dissociation of legitimate prayer from the grave" (191), a gesture toward the over-arching theme of lived religion v. formal religion that constitutes much of our class discussion. However, in this article we also see the added element of how the fear of paganism effects this divide. For many rabbis and imams in these formative time periods, the constant presence of pagan influences was something that had to be combatted. This battle took place in the areas of lived religion, and often resulted in a combination of scriptural elements with folk remedies, such as an amulet to ward off the evil eye that contains a line from scripture. In regards to the burial of the dead, this can be seen in the "prohibition against building a place of prayer over a grave [which] continues the dissociation of the normative place of prayer from the death rites" (Astren 191). The disconnect here comes from the formal religious aspect of going to a specific place (a mosque or temple) to pray as opposed to venerating the dead at their grave, a pagan practice that many Muslims and Jews picked up. The tacit implication here is the concern felt by the clergy regarding a loss of formal worshippers and authority: if people realize they can pray at the graves of the dead, what is the impetus to go to a formal religious service? Many rabbis and imams saw how the pagan religions eventually died off, which must have served as a reminder to how impermanent even the most obstinate religions can be; not wanting to go down the same road, these prohibitions and regulations about all aspects of life ensured both the health of the practitioners and the longevity of the religion.
In Fred Astren's article, "Depaganizing Death: Aspect of Mourning in Rabbinic Judaism and Early Islam," the complicated relationship between the old and new practices of emergent religion is again highlighted. Through the course so far we have discussed in depth how aspects of folk religion are either adopted or rejected in the eyes of the formal religious structure, however, we have not yet discussed the rational behind which practices are allowed to continue and which are condemned. In the Astren reading, paganism comes to the center of debates over which rituals became accepted in Judaism and Islam. Naming the polytheistic practice of paganism as the antithesis to the rising monotheistic faiths of Islam and Judaism, any practices that could be linked to pagan ritual were expressly prohibited from the new religious order.
Viewing paganism as the indefinite "other," the religions of Judaism, Islam, and Christianity created a binary between polytheism and monotheism by adopting religious doctrines that set up boundaries between the ancient practices of folk religion and what would be accepted by the new concrete religious order. Evident in the Astren article, the divisions made up between paganism and monotheism were created on a rather arbitrary basis. The rules around the ritual of death in Judaism were created strictly to combat their association with the pagan cult of death. Viewing "excessive grief" as a practice of paganism, the Jewish ritual was constructed to limit the outward expression of grief delineating the length of accepted "weeping" time in line with the experience of human compassion. In this, there is a strange divide between what is conceived as mourning for the sake of the person and seeing mourning as a celebration of death. By limiting the time periods that is acceptable to show outright emotion, rabbinic law sought to reinforce the focus on appreciating life rather than wallowing in death. Creating a psychological dimension to the mourning process, enforced religious code in Judaism not only worked away from the pagan cult of death, but also serves a functional purpose for mourners reminding them of the continuance of life.
In Islam, excessive mourning is also considered "idolatrous." Astren writes, "The new instructions for mourning and grieving create a boundary in time between the jahiliyyah and the time of Islam" (189). In this, the creation of rules for the Islamic death ritual sets up the functional division in the timeline of the development of Islam. In Islam, the breaking away from idolatry practices marked the definitive emergence of Islam as a new religion. Making the "abandonment of shirk [idolatry practices]," a vital step in becoming Muslim, the Islamic faith directly addresses the need to condemn the pagan practices of past folk religion. Viewing mourning as a direct violation of accepting God's will, adopting rules for the death ritual that require the individual to show little emotion fundamentally redefines the human experience with death. Similar to the Jewish practices, the Islamic measures taken to remove pagan associations from death create new psychological experiences with mourning, "prohibiting against wailing instructs a new reaction to the shock of loss due to death" (189).
The social practice of mourning and adopted rituals of death can be seen across religious boundaries, however, in this article we see the creation of laws and boundaries surrounding specific death rituals as mechanisms to assert the validity of individual monotheistic practices. Drawing lines between how the mourner experiences the death of a loved one creates the need to restructure the psychological reactions of the individual. In this, the rules made around the personal experience with mourning are used to validate and assert the dominance of religion in the life of the individual. In modern American culture, mourning is viewed as a very personal experience, allowing for expressions of grief in many different ways. While codifying the expression of mourning seems strange in the context of modern American worldviews, from Astren's article it seems that these practices have very practical values. By limiting the time period that a mourning person can focus on the death of their loved one, these practices promote a sense of hope to help the individual deal with loss. Rather then enabling the mourning to fall into a state of depression over death, using the will of God as rational for the death, religion becomes a sort of coping mechanism. Using the pagan idea of the cult of death to signify for the crippling effects of depression due to death, the rules of Islam and Judaism effectively help to counsel the mourner through the experience of loss.
Whether one is a devout religious practitioner or a steadfast atheist, the concept that religion has a distinct purpose in human society is fairly universal. The difference in philosophy arises when the purpose of religion is to be defined: is religious doctrine truth that brings one to an afterlife or level of higher understanding, or is religious doctrine simply codes of conduct for how to interact with the world put into a poetic, story like format? Dietary practices is just one example of a motif of religion which seem to overlap these two categories. With these examples in mind, a suggestion that religion (through the lens of folk and doctrinal Judaism and Islam) contains components of both philosophies that interact in complex ways is made.
As discussed in the class Wiki, both doctrinal Judaism and Islam contain dietary guidelines which dictate what types of food cannot be consumed, how foods must be prepared, and how animals fit for eating must be slaughtered. The dietary restriction specifications are laid out in the religious texts of the respective religions, the Torah and the Sunnah respectively, but show an intersection of what could be viewed has entirely divine in nature and what could be viewed as having a worldly functionalist purpose. Purely divinity related dietary practices include the idea that the blood of the animal connects it to its psyche and must be drained, the requirement to say a prayer over the animal prior to its slaughter, and in Islam, the requirement to recite the names of God before hunting an animal. But these are not the only aspects of dietary law. They interact with aspects of the dietary law that would seem to have a worldly function. Consider the prohibition in both religions to consume the flesh of scavenging animals. This makes sense from a functionalist perspective because eating an animal that has eaten other animals leaves more room for contracting some sort of disease from another infected animal making it unsafe, not only in a religious context, but in a physical context as well, for the human consuming it. The Jewish and Muslim laws which prohibit the consumption of unhealthy animals and animals which were not freshly killed also hit on this idea that it is physically unsafe to consume sick animals for risk of contracting a disease. Furthermore the prohibition of alcohol and other mind altering drugs (specific to Islam) would seem to have a functional purpose as well, namely, maintaining a sober community to prevent disturbances caused by the reckless effects of these substances. Ultimately, dietary law is an excellent example in both Judaism and Islam of how divine teachings and functional practices overlap.
Overall, religion has many aspects that combine divine teachings with practical advice for life. One such aspect is the dietary laws of Judaism and Islam. These rules have a divine nature in that they are to be done in reverence to God and with prayers however there are other attributes that have practical ramifications for daily life such as not eating scavengers, sick animals, or consuming alcohol and other mind altering drugs. These attributes reflect a mix that is found throughout religious teaching: the intersection of the worldly and the divine.
While there were many interesting aspects in the Shamy article, one area that struck me and we did not really get a chance to talk about was the idea of harnessing the powers of the jinn for good or evil purposes, and the dichotomy therein of "white magic" and "black magic". In some of their aspects, these two categories are linked to either holy or profane acts. However, this dichotomy seems to be only partially congruent with what forms of magic would be recognized as permissible in formal Islam.
"White Magic" or shihr rasmii seems to be command of the jinn and magical forces through the use of sacred means. The person who preforms it is called a mashayikh, not a sahir (sorcerer), and it is not referred to as sihr (sorcery). In this sense, this form of magic could be viewed as a practical application of formal religion and not something outside formal religion, and Shamy states that this form of magic is often derived from actual or perceived religious dogma. White magic appears to rely on the ilm al-haruf or "science of letters", a belief in the power of writing, with the stipulation that this power is given with the permission of God. Shamy describes white magic as being in the form of written "works" prepared by a mashayikh that request the permission of God to command certain servants, either jinn or angels, to preform a charm, or predict the outcome of an event. Another ritual that Shamy addresses is the fath al-madal, an oracular ritual that seeks not to predict the future, but to actually discern information about past events by consultation with the jinn, usually through a young girl or boy using a focus such as a small cup of liquid. (jinn are said to have a greater understanding and insight into human events, and are more knowledgeable in general; although they can make good predictions about the future clairvoyance is not a power that they have explicitly). Shamy does mention that some of these rituals share aspects with Coptic christian belief, and therefore may have predated Islam.
Contrary to the divinely inspired power of white magic, sihr-sufli or "nether/black-magic" derives its power from a low power, either Satan himself or an infidel or evil jinn. These rituals are preformed by a sahir (sorcerer) who is viewed as having allied himself with these powers by comitting cardinal sins such as desecrating the Qur'an or engaging in fornication and adultery. Shamy recounts how de-frocked monks are reported to be some of the most popular (and predatory) sorcerors, who require their clients to have intercourse with them or allow themselves to be sexually violated in order to invoke their powers. Another ritual that Shamy desribes is the "milking of the stars" which allows a young woman to achieve an irrisitable hold over a targeted male. The ritual apparently involves the woman laying naked under the stars and washing with donkey's milk in order to gain the power of the stars. Another ritual involves the hitting of the genitalia with a slipper, which is thought to be a sinful act that can grant power against against a man. Furthermore, Shamy lists a few rituals that, while not involving sinful acts, would be considered black magic because of there evil purpose, such as invoking a curse of impotency against a man.
There appears to be a sort of polar religious logic at work in these ideas of white and black magic. It seems to be that if you want some good fortune to happen, or want to gain some sort of insight into events, the logical way to do so is to seek God's help in gaining power from good jinn or angels. These rituals, Shamy mentions, require the performer to be in a state of ritual purity as would be necessary for prayer, and involve invoking the Qur'an. However, if one wants to use magic for some evil purpose, one has to instead enlist the power of Satan, who is pleased not by purity or the Qur'an, but the exact opposite, and so these rituals are by design sinful and impure. This is almost a form of folk religious pseudoscience in that it defines the logical ways to gain the assistance of high and low powers. Additionally, eroticism seems to inextricably linked to black magic; sexuality – particularly female sexuality – appears to be very powerful, but it is a necessarily ungodly power.
The gendered nature of this black/white magic dichotomy is another aspect of it that cannot be avoided and I believe merits further inquiry. Why is it that while the white magic seems to be male-dominated or at least gender neutral, all of the black magic rituals that Shamy discusses involve women commiting sins in order to gain power? There are several ways we could interpret this. This gendering could be an artifact of gender relations as Islam imported pre-existing pagan rituals. While a man consulting with jinn in order to predict the future and a woman seeking to gain the power of the stars are both pagan rituals in their own way and probably existed before Islam, because of the superior position of men within the religious establishment, the men's ritual became permissible and islamized while the women's ritual was condemned as pagan and evil. The consciously sinful aspects of the ritual could then be interpreted as internalization by the performers of this outlook – if you're going to perform a ritual you've been told is pagan anyway, you might as well do it in as illicit and ungodly way as possible in order to get the most from the evil powers. Conversely, the rituals could have arisen after the advent of Islam in light of gender relations. Shut out from the-male dominated rituals that are seen as good, women were forced to seek power from an alternate source, and in monotheist logic the only source of power besides God and his servants is Satan and his servants. This might explain why a man could cast a love charm on a woman by invoking the names of archangels, but the reverse could only be accomplished through a genitalia-abusing ritual that sought to please Satan and gain his power over men. Another explanation is that women are less involved in formal religion, and so more vulnerable to unscrupulous, predatory "magicians" such as the former coptic monks that Shamy describes. These explanations are not mutually exclusive and could certainly have acted in concert, though without more evidence it both are really only conjecture.
Another aspect of magic that I find interesting is its relationship with formal religion. While the logical correlation is that white magic is recognized by religion while black magic is condemned, this does not seem to be the case. In fact, Shamy relates that the to religious scholars the most important aspects of magic is whether or not the magician promulgates beliefs that would make him an unbeliever, not whether or not the magic is good or evil. Based on what I know about Islam, I would assume the the critical aspect is whether or not the magic and magician claims to derive powers from an entity other than god. In formal Islam, the tawheed or oneness of God is a central tenet; in this sense, Islam might be called the most uncompromising monotheistic religion – God is unique in his power, and all other powers flow originally from him. So, magic which sought to gain power from sources other than God could easily be seen as shirk or denying the oneness of God, which is a cardinal sin in Islam. This would predict that any ritual seeking the power of not only Satan or infidel jinn, but also good jinn or other sources, would be seen as unbelief. However, according to Shamy, this is not the case. He relates that there is a rationalization involved that God grants power to lesser beings, believing and unbelieving, for specific purposes. Magic that does not constitute explicit unbelief is not seen as inconsistent with formal religion, but seen as outside of or eccentric to formal religion. Magic is not normal, but not atypical, occupying a religious space that Shamy calls "normal abnormality" but might be more accurately called "acceptable eccentricity".
In the Firestone reading he discusses how in the beginnings of Islam, the religion was so closely tied to the beliefs and customs of surrounding areas. Firestone explains, …The Sira, the Quran, and other early sources all openly acknowledge the major impact of Jews and Judaism on early Islamic history." It seems that in the begging there was an open connection between Islam and Judaism, but as the religion began to develop concrete laws and social practices Islam started to draw a distinct boundary with Judaism. This can be observed in the dietary practices in both religious. In both Islam and Judaism dietary laws the animal is killed when a sharp knife is quickly drawn across their necks. Even though this practice in the same Jews and Muslims most will not eat each other's meat.
Also in the Firestone article he explains how Muhammad, "…believed, the large Jewish Arab community, which had a long history of prophets and Scripture, would naturally flock to his divine revelations and prophecies." Muhammad thought that the Jewish community would embrace him, but instead must did not follow him. Instead for supporting Muhammad the Jews in this period began to feel threatened by his rising power in society. It is interesting that instead of embrace Muhammad the Jews pushed him away. I wonder what would have happened in the Jews did begin to follow Muhammad and except him as one of their own. I think that if they had done this Judaism might have been a very strong force in the Middle East.
Although most of the Jewish community did not except Muhammad I found it interesting that before the boundaries between the two religions were set in stone many Muslims reached out to Jews to him understand the meanings of what Muhammad said. Firestone used to example of Ka'b Al-Ahbar. Ka'b was a scholarly Jewish man who came to Medina, a predominately Muslim town. After spending two years in Medina he converted to Islam. His conversion was questionable at times, because he still followed some Jewish traditions. During his first few years in Medina he used to Torah to teach inside the mosque. Ka'b would look to the Torah to explain verses in the Quran. I found it very interesting that after the formation of Islam, when people were still trying to understand the meanings of the Quran, the Muslims looked to Jews to help understand the messages. As Islam began to solidify as a strong empire they began to turn their backs on Jews. It seems that as the empire expanded Muslims did not want to have such great ties with Judaism. The Muslims began to forget how close of a relationship their religion had with Judaism.


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I had a hernia laprascopically repaired about 2 years ago and was wondering if anyone else had hernia repairs done and how it effects their workout and if hey have any limitations. I am thinking of going to a doctor to see whats up, but was just seeing if anyone else was dealing with the same thing.
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Thread: Lifting after Hernia Repair


text:
Error with suExec + FCGI
Hello all,
I folowed The Perfect Server - Debian Lenny (Debian 5.0) [ISPConfig 3] tutorial here:
Everthing is working great, but when I enable suExec (I want to run php with users permissions, not with www-data) from the ISPConfig3 I start getting errors: ERROR 500 - Internal Server Error!
Apache error log says:
[warn] (104)Connection reset by peer:mod_fcgid: read data from fastcgi server error.
[error] [client 22.214.171.124] Premature end of script headers: index.php
If I disable suExec in ISPConfig it starts working again.
Anybody knows what is the problem?
Please take a look in the error log of the website were you enabled suexec.
This is the error log file of the site in question:
[warn] (104)Connection reset by peer:mod_fcgid: read data from fastcgi server error.
[error] [client 188.8.131.52] Premature end of script headers: index.php
[warn] mod_fcgid: read data timeout in 40 seconds
[error] [client 126.96.36.199] Directory index forbidden by Options directive
That sounds as if the FastCGI server isn't running. Did you try to restart Apache?
I restarted apache, but it does not help.
I noticed there is a suexec.log file in /var/log/apache2:
[2009-04-24 07:34:52]: target uid/gid (5003/5003) mismatch with directory (5003/5004) or program (5003/5003)
Looks as if your directory or file is owned by the wrong user. Please chown the directory and file to the web admin user and group of this site.
Thanks! Is was a permission problem. The group permission on folder was client0, but should have been client1.
There is however still a problem of timeout. The script timeouts after 40 seconds, however this value is not in php.ini. How can I increase it?
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I'll extend the deadline to January 30 at most. I'll note each participant later today to remind people of he event. Anyway, sorry for the inconvenience, I'll try to compensate for it somehow.
My name is Juan Crisostomo de la Cruz, representative of the Philippines or Luzon to be more specific. You can call me JC. And this will be my permanent account.
My hobbies are annoying my sister Visayas, having prank wars with Mindanao and driving America out of my house with loud noises and placards.
Oh, I also love pick-up lines. Its an icebreaker no matter what you say Maria!!! AND IT WORKS!!!


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Fri, Oct 16, 09 at 12:29
|A friend has a bump out on his house where there is no gutter. Water coming down that stretch of roof drops off the edge of the shingles, splashing mud onto the side of the house and indenting the soil. Besides adding gutter - which he thinks would be unattractive - what options are there for diverters?
I suggested rain handler, but he is looking to put something on the roof, like a metal channel that would direct some of the water towards the gutters on either side of the bump out. Is there anything out there like that?
Follow-Up Postings:
|An "L" shaped metal strip that slides under the shingles at a slight angle to the roof edge and diverts water to one or both sides can often work flawlessly for a short width and is best made of copper or factory finished aluminum in a dark color or a color similar to the shingles. I prefer the copper ones.
|Thanks, the metal strip idea is what he had in mind. You wonder why the builder didn't do it from the get-go.
Yes, the copper would be attractive.
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Monster via eBay offers its manufacturer-refurbished Monster HDP 1800 PowerCenter for $75.95 with free shipping. That's the lowest total price we could find for a refurb by $22. (It's also $117 below the best deal we could find for a new unit.) It features eight surge-protected outlets, a clean power filter to reduce electronic noise, and T2 circuitry, which disconnects the PowerCenter when unsafe power levels are detected.
Of note, no warranty information is provided.
Refurb Monster HDP 1800 PowerCenter
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Posted November 21, 2014


text: Strict Standards: Redefining already defined constructor for class XML_Parser in /home/sites/www.americanpoems.com/web/store/aom/includes/os.php on line 1188 Strict Standards: Declaration of XML_Parser::raiseError() should be compatible with PEAR::raiseError($message = NULL, $code = NULL, $mode = NULL, $options = NULL, $userinfo = NULL, $error_class = NULL, $skipmsg = false) in /home/sites/www.americanpoems.com/web/store/aom/includes/os.php on line 1604 Strict Standards: Declaration of XML_Unserializer::startHandler() should be compatible with XML_Parser::startHandler($xp, $elem, &$attribs) in /home/sites/www.americanpoems.com/web/store/aom/includes/os.php on line 3503 Strict Standards: Declaration of Cache_Lite_File::get() should be compatible with Cache_Lite::get($id, $group = 'default', $doNotTestCacheValidity = false) in /home/sites/www.americanpoems.com/web/store/aom/includes/cache.php on line 1020 American Poems: Appliances: Panasonic WES9085PC Men's Electric Razor Replacement Outer Foil Home Apparel Appliances Books DVD Electronics Home & Garden Kindle eBooks Magazines Music Outdoor Living Software Tools & Hardware PC & Video Games Search All Products Apparel Appliances Arts & Crafts Automotive Baby Beauty Books Computers DVD Electronics Gourmet Food Grocery Health Home & Garden Industrial & Science Jewelry Kindle eBooks Kitchen Magazines Miscellaneous Mobile Apps MP3 Downloads Music Musical Instruments Office Products Outdoor Living Pet Supplies Photo & Camera Shoes Software Sporting Goods Tools & Hardware Toys VHS Video On Demand PC & Video Games Watches Wireless Wireless Accessories Advanced Search Sitemap View Cart Checkout Location: Home » Appliances » Panasonic WES9085PC Men's Electric Razor Replacement Outer Foil Panasonic WES9085PC Men's Electric Razor Replacement Outer Foil enlarge Brand:Panasonic Category:Health and Beauty List Price: $29.99 Buy New: $15.00 as of 12/20/2014 21:01 EST details You Save: $14.99 (50%) In Stock New (28) Seller:sweet_deals Sales Rank:70,978 Color:Silver Number Of Items:1 Autographed:No Memorabilia:No Shipping Weight (lbs):0.1 Dimensions (in):2 x 1 x 1 Warranty:90 days Release Date:May 1, 2006 MPN:WES9085PC Model:WES9085PC UPC:037988564132 EAN:0037988564132 ASIN:B000F4SSW8 Availability:Usually ships in 1-2 business days Features: Replace with true Panasonic parts. It is recommended that you replace the outer foil at least every year to maintain your shaver's cutting performance Panasonic Replacement Outer Foil for ES-RT51-S, and older shavers ES7035, ES7037, ES8043, ES8044, ES8075, ES8077, ES8078. Made in Japan Accessories: Panasonic ER224S All-in-One Hair Clipper & Beard Wet/Dry Trimmer Panasonic ES3831K Single Blade Travel Shaver, Black Remington SP-5 Pre-Shave Talc Stick Face Saver For all Men's Shavers Conair HGL1 Combination Hot Gel/Lather Machine, Black Method Bloq Shave Cream Go Getter (Pack of 3) Similar Items: Panasonic WES9064PC Men's Electric Razor Replacement Inner Blade Panasonic WES9064P 9064 Shaver Cutters Panasonic WES035P Replacement Vortex HydraClean Solution Cartridges for Men's Shaver Systems Panasonic WES9064 Replacement Inner Blades Panasonic WES9012PC Men's Electric Razor Replacement Inner Blade & Outer Foil Set Editorial Reviews: SynopsisPanasonic Replacement Outer Foil for ES-RT51-S, and older shavers ES7035, ES7037, ES8043, ES8044, ES8075, ES8077, ES8078. It is recommended that you replace the outer foil at least every year to maintain your shaver's cutting performance and the inner blades every two years CERTAIN CONTENT THAT APPEARS ON THIS SITE COMES FROM AMAZON SERVICES LLC. THIS CONTENT IS PROVIDED 'AS IS' AND IS SUBJECT TO CHANGE OR REMOVAL AT ANY TIME. Brought to you by American Poems Categories •Apparel •Appliances •Arts & Crafts •Automotive •Baby •Beauty •Books •Computers •DVD •Electronics •Gourmet Food •Grocery •Health •Home & Garden •Industrial & Science •Jewelry •Kindle eBooks •Kitchen •Magazines •Miscellaneous •Mobile Apps •MP3 Downloads •Music •Musical Instruments •Office Products •Outdoor Living •Pet Supplies •Photo & Camera •Shoes •Software •Sporting Goods •Tools & Hardware •Toys •VHS •Video On Demand •PC & Video Games •Watches •Wireless •Wireless Accessories Subcategories Computer Components •Computer Cases •CPU Processors •Desktop Barebones •External Optical Drives •External Sound Cards •External TV Tuners •Fans & Cooling •Graphics Cards •I/O Port Cards •Internal Memory Card Readers •Internal Modems •Internal Optical Drives •Internal Sound Cards •Internal TV Tuner & Capture Cards •KVM Switches •Laptop Barebones •Laptop Replacement Parts •Memory •Motherboards •Network Cards •Power Supplies Related Categories •Computer Components Computers & Accessories Categories Electronics •Shaver Accessories Electric Shavers Shaving & Hair Removal Personal Care Products


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Some days before Hurricane Arthur hit North Carolina coast on 4 July 2014, the US National Hurricane Center (NHC) posted a forecast map on their web site, enhancing preparedness for the storm surge
Florida State University
Societal interest in tornadoes has increased over the past few yea
Cranfield University
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The World Conference on Disaster Management is an international event on disaster and emergency management taking place from 15 to 18 June 2014 in Toronto, Canada.
The National Drought Mitigation Center (NDMC) helps people and institutions develop and implement measures to reduce societal vulnerability to drought, stressing preparedness and risk management ra
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Set amidst the context of global climate change and population growth, the number of natural and human-made emergencies every year has increased drastically in the past decade.
The International Federation of Red Cross and Red Crescent Societies (IFRC) has published a booklet with g
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The Water Center for the Humid Tropics of Latin America and the Caribbean (CATHALAC), which also hosts a UN-SPIDER Regional Support Office, has recently developed an automated, online tool for pred
Following a Commonwealth grant to South Australia to improve preparedness for natural disasters, councils will be able to provide information to constituents via smart phones.
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Disney Channel released the first Girl Meets World promo today — much to Boy Meets World fans' delight. Watch the clip!
Current Category: Rowan Blanchard
They've got their daughter, they've got their son, and now, Ben Savage and Danielle Fishel have gotten a 2014 premiere. The popular TV couple known as Corey and Topanga will soon be back on television in the Boy Meets World spinoff, Girl Meets World. Production on the series is scheduled to begin this summer in Los Angeles ahead of the show's 2014 premiere.
Ben Savage and Danielle Fishel are coming back to television in the Boy Meets World spin-off show Girl Meets World, and while it has already been announced that the couple has a daughter around whom the show will be based, it's just been revealed that they will also have a son! Joining sister Rowan Blanchard (Riley) will be newcomer Teo Halm as her older brother.
Months ago, plans were announced for a Boy Meets World spin-off which would follow the daughter of Corey and Topanga Matthews in her journey through childhood. At the time, the role of Riley had yet to be cast, but now the producers of Girl Meets World have found their girl in Rowan Blanchard.


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Guilty Gear XX AC Plus is one of those fighters that many gamers gush over, but very few have played. Since the fall of 1998 and the dawn of the "anime fighter," the Guilty Gear series has set a standard for deep and engaging combat that doesn't involve Capcom characters. You've likely heard gamers talk about the series' flashy fast-paced action and incredibly steep learning curve, but don't let it sway you from jumping into the fray. If you missed Guilty Gear XX Accent Core Plus for Xbox 360 or PS3 (or any of the other games in the series), this newly updated and re-balanced PlayStation Vita game is a great place to start.
Deep fighters run a serious risk of isolating more casual players or interested beginners. Yet, if a fighter is too simple, the fighting game community shuns it. Finding the balance has been a daunting task for developers, with most failing to strike a balance between complexity and simplicity. Guilty Gear XX AC Plus, on the other hand, is rewarding and satisfying no matter the skill level. Beginners will have a great time chaining together simple combos without worrying about the underlying deep mechanics, while someone who spends an innumerable amount of time playing will discover OTG bursts, unblockables, and advanced defensive tactics. It's an underappreciated accomplishment that many in the fighting game community are beginning to realize.
The visuals complement the fun fighting mechanices. Guilty Gear XX AC Plus' character sprites are amazing, and the PS Vita enhances the graphical fidelity with its bright colors and luscious OLED display. Arc System Works once again dazzles with its eye for unique and amazing character design. My favorite is Order Sol and Sol-Badguy. It's the same person — Order Sol is just a representation of Sol during his time with the Holy Order. Although they're the same person, they play completely different. Even better, Guilty Gear XX AC Plus is stunning in motion. Animations are smooth, and the action is incredibly fast, though not unbearably so. The only issue I have with the visuals are the borders set in place on both ends of the screen. It's there to force a 4:3 ratio and there's no way to remove them. It's a shame that the entire PS Vita screen isn't utilized.
My main issue with Guilty Gear XX AC Plus R is that it's dated. The game is a port of the 2009 release (Accent Core Plus) which was a port of the 2007 hit Guilty Gear XX Accent Core. In six years the games core mechanics have barely changed. Newcomers will find that there is no tutorial to teach you the games mechanics, which might turn some away. Sites like Eventhubs.com are a great resource for an old school fighter like this, but a tutorial mode would have been an excellent addition. The menus also look dated. Guilty Gear XX AC Plus' saving grace is its excellent story which quickly brings players up to pace with the happenings in the previous versions of the game. Each character has a different story, and every Japanese voice actor remains intact.
Besides story mode you'll likely spend your time honing your skills in a barebones training mode where you can practice combos. M.O.M. mode, survival mode, and team battle all make a welcomed return. These are all great distractions, but the lack of an online mode damages what would be a stellar package. It's a hindrance especially when every other game in this genre features online play, although it does support Ad-Hoc multiplayer.
If you're wondering if the rock heavy riffs and the melodic chords return to amp you up during matches, they do. I was never a big fan of the game's soundtrack, but it fits the edgy anime motif designed by Arc System Works. You can tell that the creators take pride in the soundtrack as you can change the background music and sample the soundtrack.
Fighting games and the fighting game community continue to carry the Vita. Guilty Gear XX AC Plus R is another welcomed addition to its stellar fighting game library. It's a hard game to get into and master, but even beginners can enjoy it and have a great time learning. I urge interested newcomers to pick it up and give it a chance. I only wish there was an online mode included as its exclusion damages the overall package.You'll have exciting matches from the start and if you decide to spend the time, you will discover a deep fighter that looks as good as it plays.
You can buy Guilty Gear XX Accent Core Plus (PS2 version) at Amazon.com for $34.49.


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September 3, 2013
Tuesday, Sept. 3 – "The U.S. Response to the Crisis in Syria," with guest speaker Dr. Colin Kahl, associate professor in the security studies program at the Edmund A. Walsh School of Foreign Service, Georgetown University; 7 p.m.; Reinsch Library Auditorium. The Marymount community and your guests are invited to this timely event. A question-and-answer session will follow the presentation; light refreshments will be served. For questions, email Dr. Chad Rector.
Wednesday, Sept. 4 – Mass of the Holy Spirit; 11:30 a.m.; Reinsch Library Auditorium. The Most Reverend Paul S. Loverde, Bishop of Arlington, will be the celebrant; Father Brian Bashista, director of Campus Ministry, and Father Jack Peterson, Y.A., assistant director of Campus Ministry, will be concelebrants. To encourage attendance, no classes or other events are scheduled between 11 a.m. and
2 p.m. A campus-wide luncheon will follow in the Gerard Dining Hall.
Friday, Sept. 6 – International Welcome Reception; 3:30 to 5 p.m.; Gerard Lobby. All member of the Marymount community are cordially invited to this reception to meet new friends, enjoy international food, and share your summer experiences. For questions, contact the Office of International Student Services at ext. 6922.
Friday, Sept. 6 – Opening Reception for Barry Gallery's new exhibit, Botanical Drawings and Mixed Media Constructions by artists Pam Rogers and Patterson Clark; 5 to 7:30 p.m., in the gallery. The exhibit runs through Oct. 17 and is open to the Marymount community and your guests. Admission is free. The gallery, in the Reinsch Library, is open Monday through Thursday, 10 a.m. to 8 p.m. and Friday and Saturday, 10 a.m. to 6 p.m. For questions, contact curator Judy Bass at ext. 1561.
Monday, September 16 – Publication date
of the next issue of InsideMU. Submission
deadline is Monday Sept. 9. Email your
news to email@example.com.
Marymount's Annual Volunteer Service Day:
Faculty, staff, students, and alumni gathered on Aug. 24 for Marymount's annual Volunteer Service Day, when the campus community fans out around northern Virginia to lend a hand. This year, the volunteers numbered 225 – including 132 freshmen – a 40% increase over last year's participation of 160.
Meg Dalmut associate director of the Office of Campus Ministry, says, "It's gratifying to see so many more members of the Marymount community take part than last year. It is especially exciting that so many freshmen joined in before starting classes; it shows that they carry in their hearts Marymount's commitment to serving others with Christ's love."
The event was from 9 a.m. to
2:30 p.m. and the service teams worked at 22 organizations in Arlington and Fairfax counties. Ashley Wells, MU's community outreach coordinator, who organized the activities, said the work ranged from window washing and mopping floors at a youth shelter, to visiting seniors at several assisted living facilities, yardwork at several community organizations, and even distributing Red Cross 'Fire Safety' door hangers throughout a neighborhood. Participants received a Marymount "Common Ground" T-shirt, since service to others is one of the shared values that unites the diverse Marymount community.
Fall Mass Schedule and Locations:
The Office of Campus Ministry announces the fall semester Mass schedule and location, while the Sacred Heart of Mary Chapel is undergoing renovation:
Weekday Masses: 7:30 a.m. and noon, in the Private Dining Room of Gerard Dining Hall, which has been designated the temporary chapel. On Wednesdays there will be an additional Mass, at 5:05 p.m.
Sunday Masses: 11 a.m. and 7 p.m.; Reinsch Library Auditorium.
Confessions: Tuesdays and Thursdays, 11 to 11:45 a.m.; Wednesdays, 4:15 to 4:45 p.m.; near the door of the Private Dining Room, entering from the Gerard Dining Hall; and Sundays, 6 to 6:45 p.m., near the main entrance to the Reinsch Library Auditorium. Confessions also will be heard by appointment; please contact Father Brian Bashista at (703) 284-3803.
Adoration: Wednesdays, 4 to 5 p.m., and the first Friday of the month, 12:30 to 3:30 p.m.; Private Dining Room, Gerard Dining Hall.
Homecoming and Reunion 2013: All faculty and staff are cordially invited to the weekend's Alumni, Faculty, and Staff Kick-Off Reception, 6 to 8 p.m., Thursday, Sept. 26, in the Ballston Center. This is the first of many exciting events scheduled for Homecoming weekend, Sept. 26-29.
All Homecoming events are free admission to MU faculty and staff, with the exception of the Blue & White Golf Tournament ($100 per golfer, $300 per foursome) and the 50th Reunion Dinner ($50 per person). Guests are welcome, and events are free for guests, except for the two mentioned above and these:
View the entire schedule of events online.
Registration is required for all attendees by Friday, Sept. 20. Send an RSVP email with your name, department, which events you plan to attend, and the number of guests, to Suzanne Catucci.
#MarymountHC Photo Challenge: Faculty, staff, students, alumni, and friends are invited to participate in the #MarymountHC Photo Challenge during September, leading up to Homecoming and Reunion Weekend.
Post a photo related to a daily prompt using Facebook, Instagram, or Twitter. Make sure to use #MarymountHC and also tag us in the post (Facebook: Marymount University Alumni Association; Twitter: @MUAlumniandDev; Instagram: @marymountalumni).
Submit five or more photos and you will be entered in a drawing to win an exciting prize. View the list of daily prompts online. We can't wait to see what you come up with! For questions, contact the Office of Alumni Relations at ext. 1541.
Dr. Ryan D. Foster, assistant professor of counseling, gave a research presentation titled "Eternal Connection: Quantitative and Qualitative Findings Exploring the Effects of Learning about Near-Death Experiences on Adult Grief" on August 30 at the International Association for Near-Death Studies Conference in Arlington, VA. The conference theme was "Loss, Grief, and the Discovery of Hope."
Dr. Behnaz Z. Quigley, professor of accounting, gave a presentation titled "Incorporating Global Experience in an Entrepreneurship Course" at The International Academy of Business and Public Administration Disciplines Conference in Istanbul, Turkey, July 1-4.
In addition, Dr. Quigley was an invited lecturer at Georgetown University on July 11, where she gave a presentation titled "American Entrepreneurship"to a group of students from Spain in the international MBA program.
Dr. Soumya Sivakumar, assistant professor of marketing, and Dr. Theresia Wansi, associate professor of finance, presented a paper at the 93rd annual meeting of the Southwestern Social Science Association in New Orleans, March 27-30. The paper is titled "Marketing Frugal Innovations – A new Paradigm for the West." Dr. Wansi also chaired a session and was a discussant at the conference.
In addition, Dr. Wansi and Nicholas Ryerson '13, B.B.A. in Finance, presented a paper at the Washington Business Research Forum on March 15. The paper is titled "Correlation Patterns in Times of Economic Crises: Evidence from companies in the Dow Jones Index." Dr. Wansi also chaired a session at the conference.
As the new academic year begins, Marymount welcomes the following new faculty:
School of Arts and Sciences
Dr. Mark Benbow, assistant professor of American history; Mr. Joseph Benton, assistant professor of communication; Mr. Joshua Evans, assistant professor of theology; Ms. Moira Gannon-Denson, assistant professor of interior design; Mr. Joseph Hicks, assistant professor of studio art; Dr. Marina Maccari-Clayton, assistant professor of European history; Ms. Jennifer Nardacci, assistant professor of literature and languages; Dr. Eric Norton, assistant professor of literature and languages.
School of Business Administration
Dr. Dalal Alarayed, assistant professor of information technology.
School of Education and Human Services
Dr. Sarah Fischer, assistant professor of sociology.
Malek School of Health Professions
Dr. Marwan Kublawi, assistant professor of physical therapy; Dr. Martha Carroll, assistant professor of physical therapy and director of clinical education;
Dr. Gwendolyn Francavillo, assistant professor of health and human performance; Ms. Anne-Marie O'Brien, assistant professor of nursing; Dr. Mary Coyle, assistant professor of nursing; Dr. Susan Becker, assistant professor of nursing.
Library and Learning Services
Ms. Ann Kemper, assistant professor and reference/instruction librarian.
February 21


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It is oftentimes inspiration that gets the painting project started. And from there, fantastic paint designs are formed. We have put together this detailed section to not only get your creative juices flowing, but to guide and instruct you on how to obtain the best results.