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Closing in:
Posted on: Tuesday Jan 13, 2009 5:13PM Reply: 10
Posted on: Tuesday Jan 13, 2009 8:16PM Reply: 11
So i got an answer to my question:What did your father do about the Gates letter and if he took Teng in what did he deduce?My father deduced the truth!Our physical realm is just one of many!and such a morbid one at that, death and decay have no place in the digital realm! After i read that i watched this video all the way throughhttp://www.youtube.com/watch?v=zK4gevQ5uqg&feature=PlayList&p=E91B08DFF3F E1F33&index=0&playnext=1The guy in this video speaks about a higher level of conscious so far advanced along the singularity that it can actually see different realms of existence. His example noted that at our normal level of conscious we see things on the "red" realm. However this is not the only realm of existence. There are many very similar and parallel realms out there, and these people with the higher state of conscious can see all these realms and interpret them as they like. For example they can see things on the "red" realm but may decide to view certain things in the "blue" realm because to them it gives a broader or cleaner aspect to view from.But what does any of this mean to us?Well, it closes the case with The Society for Digital Reincarnates. These individuals believe in advancing along the Singularity to the point in which we can reach this higher state of conscious and, instead of viewing things in what we call "reality" (red realm), we can view things in another realm, a digital realm (blue realm).Whoa.But what does any of this have to do with Brian?Simple. It all goes back to his "breakthrough" in thinking about the Tunguska event. He noted that he developed a "rift" theory in which the event was not a bomb, meteor or UFO, but a rift into another dimension, or in this case...another realmbased off what he read from Teng. He was basically saying that Teng had reached this higher state of conscious as a result of the rift opening from the other realm. Im assuming these "voices" are beings that came through the rift from the other realm and comunicated with Teng.And in conclusion, im assuming that his figuring this out is what led to his abduction and furthermore why the Society for Digital Reincarnates is so interested in him and helping us figure out what happened to him.Double Whoa....I think before we strain our brains more on these stones and the carvings on them, each of us should join the SDR blog site and each ask a question to voicelessharbringer. Perhaps we can figure out more pieces to the puzzle that way instead of making our brains explode trying to decipher these rocks.Question is.....what do we ask next?ill be on AIM the majority of the night.
Posted on: Wednesday Jan 14, 2009 12:46AM Reply: 12
and im guessing Q and everyone else here is from london which puts you 5 hours a head of me.......so we need to makes sure our times are straight cause when u say 6 to me your saying 1. sorry about the confusion
Posted on: Wednesday Jan 14, 2009 2:34PM Reply: 13
Nope, Ohio-an here... getting lots of snow in dayton.. Anyways, I added your aim s/n but didn't see you get on amidst my playing of Guitar Hero from 5:30 to 8.. Ill call you later today, if that's cool. Just so we can sort out this contact info business.
Posted on: Wednesday Jan 14, 2009 6:19PM Reply: 14
alright ill be here til about 7:30 so call when u can
Posted on: Thursday Jan 15, 2009 5:13PM Reply: 15
alright guys just on an idea i went on WoW on the server brian used to play on and went around yelling for info, thinking I might catch someones attention. However nothing happened on both the horde and alliance so i think its safe to assume we can rule out WoW for possible clue options at this point.So either we figure out the rocks or we keep asking questions. Evilaerosal and I already asked questions so the rest of you should ask questions. But what do we ask? Any ideas?


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Gülen's Interpretation of Sufism
Dogan Koc
Gulen and the movement named after his name has become an interest subject of social scientists in the West. Especially its educational and interfaith activities had attracted their attentions. Movement's interpretation of Islam, its openness to West and its success in combining tradition and modernity have led people who have encountered with the members of the movement as a solution to the conflict between West and Islam. Researchers had tried to define the elements of the movement and its dynamics. Yavuz (2004) sees that the Gülen Movement represents a new model of Islam in Turkey, at peace with democracy and modernity, which also reflects the Anatolian understanding of Islam. . Aras and Caha, (2000) suggested that the OttomanTurkish1 understanding had shaped Gülen's interpretation of Islam, but others tied it to the leadership of Gulen himself. Researchers 2 who studied the movement agree that that Sufi conception of morality is at the centre of the movement. According to Gokcek (2005) Gülen does not establish a Sufi order in its common meaning3 , but he lays down basic principles for a Sufi life in modern world. The relation and the similarities that the movement has with Sufi tradition, but the distinguished characteristics it shows from the Sufi tariqahs led some of the scholars to call the movement as "quasiSufi,", "Sufioriented" (Kim, 2005) or "postSufism" (Yavuz,2004). On the other hand, Williams (2005) and Yavuz (2004) define the followers as 'social movement' rather than a Sufi tariqah. Elisabeth Ozdalga (2005) also approaches to the movement as a social network which is different than traditional Sufi lodges. Even though the amount of influence of Sufism differs according to researchers, they agree on Sufism being an important figure in shaping the movement. However, it is impossible for this one variable to define the movement and its dynamics.
1 Aras and Caha (2000) explains the OttomanTurkish understanding as follow:
Islam in Turkish political history, during the reigns of both the Seljuks and the Ottomans, remained under the state's guidance and as a matter for the private sphere. The dominant belief was that a truly religious sultan would govern the state according to the principles of justice, equality, and piety. This approach of keeping religion apart from worldly affairs led to a collective memory that regarded Islam as a flexible and tolerant belief system. Thus, it was assumed that religious institutions should adopt flexible attitudes toward the changing situations of their times. In the Ottoman era, there was never a fullfledged theocratic system. While the principles of Shari'a (Islamic law) were applied in the private sphere, public life was regulated according to customary law formulated under the authority of the state (Berkes, 1998). This aspect of the Ottoman political system made religion's role less rigid. Moreover, the empire accepted it would be a multireligious state, in which Christian and Jewish subjects would continue to be governed by their own laws.
2 Such as John Esposito & Hakan Yavuz (2003), Ihsan Yilmaz (2003), Heon Kim (2005), Zeki Saritoprak (2001), Thomas Michel (2005).
3 Sufi orders were banned in Turkey after the establishment of new secular state, but the teachings live within the culture.
What was this essential figure and how it was defined, and why it has perplexed the minds of researches who had difficulties to name the movement, needs further investigation. Definition of Sufism vary in western public and Muslim world, it also takes different approaches in the Muslim world. Along with the different approaches to Sufism, Gulen's refusal statements about himself as being a Sufi Sheikh 4 and his followers being a Sufi tariqah (Özkök, 1995), takes the issue into a more complicated level.
I argue that the difficulty of defining Gulen Movement and its relations to Sufism lays in the definition of Sufism itself. What Gulen means by Sufism (Tasawwuf) differs than the common western understanding of Sufism, and the Muslim critiques 5 of the term. Due to limits of the paper and the sociohistorical differences between the western interpretation of Sufism and Muslim critiques, in this paper, only western interpretation is the main comparison to the Gülen's interpretation6 of tasawwuf.(Arabic corresponding of the term Sufism is tasawwuf, which are supposedly mean the same.)
While Sufism had its root in fifteen hundredlong Islamic history, its entrance to the west is considerably new. And this entrance came through a selective, prejudiced and colonial lens. Carl Ernst's (1996) examination of Sufism in western scholarship sheds light into the topic and shows how it differs from the Islamic approach. For Ernst, it is Islamic mysticism rather than Sufism. According to Ernst, it would be a mistake to say that Islamic mysticism is well understood in the West. In early studies of Islamic mysticism, European scholars meaning mostly British Colonial Orientalists approached it as a separate category other than Islam by naming it as Sufism. Ernst sees the ending "ism" as a sign of Western intention which suggests an external addition to the stern and legalistic image that they assigned to Islam. He continues to suggest that the colonial prejudices and racial theories of religion during that time encouraged the notion that Islam was a Semitic religion that, like Judaism, was considered to be antispiritual. Therefore any genuinely mystical or spiritual notion has to be imported from en external source, such as Christianity, or Buddhism. The tendency that Sufism is viewed in a positive light but understood contrary to Islam, had found its place starting in one of the earliest studies of Sufism by Lt. James William Graham, "A Treatise on Sufism, or Mahomedan Mysticism," Transaction of the Literary Society of Bombay 1 (1819), which was written upon the request of another colonial official and Orientalist, General Sir John Malcolm. In his another work Ernst (1997) goes further and makes his point clear that the actual term Sufism was given by British Orientalists, who wanted a word that would refer to the various dimensions of Islamic teaching that they found attractive and congenial and that would "avoid" the negative stereotypes associated with Islam itself stereotypes that were often propagated by the same Orientalists (Chittick, 1999). When discussing the origin of the word "sofi" or "sufi" –follower of Sufism Gulen (1999) also points out this western colonial approach:
4 Gülen even does not accept being a leader of the movement or any group (Özkök, 1995).
5 Sufism has been criticized by mainly Wahabi and Salafi Muslims as being bida- being added to Islam later and not having roots in the practices of the Prophet and his companions-. On the other hand, some seemingly Sufi practices, which do not have anything to do with Sufism, but cultural, non-Islamic practices helped them to justify their claim.
6 It will be clear to the reader that it is not Gülen's unique interpretation; it is the common Islamic interpretation except a few critiques.
Some have argued that sofi is derived from sophia or sophos, Greek words meaning wisdom. I think this is a fabrication of foreign researchers who try to prove that Sufism has a foreignand therefore nonIslamic origin. (p. xxiii)
Sufism's mispresentation to the western public led the common people to a similar approach which they had for Eastern philosophies such as Buddhism and Yoga. NonMuslim Sufis appeared in western social arena, who meditated on Sufi texts but did not embrace Islam; even some did not have the concept of God. These nonMuslim Sufi structures paved the road for Wahabis and Salafis to justify their claims about Sufism, and raised a cautious approach to Sufism in rest of the Muslims world. But it would not be fair not to mention the changes in the western scholarship. More recent studies of Sufism in western world have taken a more objective and noncolonial direction (such as Ernst, Lings and Chittick).
In order to understand and clarify the role of Sufism and its place in the Gulen Movement, Gülen's understanding of Sufism needs to be well defined starting with the usage of Sufism in Islamic terminology. In his two volume books Kalbin Zumrut Tepeleri (translated first as Emerald Hills of the Heart and then Key Concepts in the Practice of the Sufism) Gulen deals with the topic, but he never uses the term Sufism. The change in the name of the translation of the book could be a practical thought of the publisher, since the English readers are used to term Sufism.
Sofi, and sufi are words which are used in Islamic terminology to refer to the follower of Sufism. Difference arises from the different claims about the origin of the word. Ones, who claim that the word is derived from sof 7 (wool), safa (spiritual delight, exhilaration), or safwat (purity) tend to use sofi. Others who believed that the word comes from suffa 8 (chamber) and wanted to distinguish it from sofu (religious zealot) use sufi rather than sofi (Gulen, 1999). Nonetheless, any of the roots of the term could be the origin of term tasawwuf (Sufism)9. But Gulen refuses any relation of Sufism in origin to anything else other than Islam, such as Christian and Hindu Mysticism, or Greek philosophy (Gulen, 1999). As it mentioned above, some claimed that the term derived from sophia or sophos, Greek words for wisdom. Other than mentioning its intentional misuse, Gulen points out the practical and essential differences between the Sufi way of life and Greek philosophical life:
Prior to Islam, some Hindu and Greek philosophers followed various ways leading to selfpurification and struggled against their carnal desires and the world's attractions. But Sufism is essentially different from these ways. For example sofis
7 In reference to cheap and simple wool dressings of Sufis.
8 Ashab-i Suffa, is the poor, scholarly companions of the Prophet who lived in the chamber adjacent to the Prophet's mosque. Number of the people in this group was not constant; it was increasing and decreasing due to the number of guests. But, Ebu Hurayra- one of the companion of the Prophet and one of the main figure in this chamber community-mentions that he knew seventy people in this group (Ebu Nuaym, Hilyetu'l Evliya , v1, p.337)
9 From now on, I will use the term 'Sufism' instead of tasawwuf for not to confuse the reader.
live their entire lives as a quest to purify their selves via invocation, regular worship, complete obedience to God, self control, and humility, whereas ancient philosophers did not observe any of these rules or acts. Their self purification if it really deserves to be considered as such usually caused conceit and arrogance in many of them, instead of humility and selfcriticism (Gulen, 1999, p. xxv)
Gülen's understanding of Sufism takes its shape in the Islamic historical development, rather than terminology. Gulen (1999) sees Sufism as a discipline in Islam's historical development. In the early days of Islam, religious commandments were not written down, rather, practice and oral circulation of regulation related to belief, worship, and daily life allowed people to memorize them. But eventually, scholars started to compile this oral and memorized knowledge into written texts. By doing so, they gave priority to religious commandments since they were vital issues in Muslim individual and collective life. It was the beginning of Islamic sciences. Legal scholars collected and codified books on Islamic law and its rules, traditionists (referring the tradition of the Prophet) established the Prophetic traditions (Hadith) and way of life (Sunnah), whereas theologians dealt with issues concerning Muslim beliefs, and so on. While some scholars were dealing with these outer activities, Sufi masters concentrated on the Muhammadan 10 Truths' pure spiritual dimensions. Studying with the Qur'anic commentaries, narrations of traditionists, and deductions of legal scholars, Sufi masters developed their ways through asceticism, spirituality, and selfpurification, and practice of religion; and established Sufism as an Islamic science with its own method, principles, rules, and terms. In other words, Sufism became the spirit of Shari'a, former regarded as pure esotericism, while latter is exotericism. Gulen (2004) suggests that these divisions should be viewed as the result of the natural, human tendency of assigning priority to that way which is most suitable for the individual practitioner. These divisions can be assigned to different human talents and aptitudes; some focused on practical teaching, some focused more on intellectual teachings, whereas some concentrated on spiritual teachings. But still these divisions are derived from the Prophetic method, which divides the whole religious enterprise, Islam, into three basic dimensions, corresponding to practice, knowledge, and interiority; or body, mind, and heart (Chittick (1999).This could be elaborated to natural human perceptions; physical, mental, and spiritual. Likewise any sciences, each segment has its own related Islamic science. In order to understand these natural divisions and their relation to Islamic sciences I have developed below figures.
Figure: Comparison of natural human perceptions to Islamic sciences.
10 Use of the term Muhammadan is very different than the offensive term Mohammedan in English. While Muhammadan refers to Muhammedi, which is an expression common to Sufi tradition, meaning connected or related to the Prophet; Mohammedan refers to Orientalist approach, meaning Muslim.
Gulen carefully acts in his definitions of Sufism and makes it clear that, although these sciences use different methods (naturally), they all have the same goal "reaching God":
Defining Sufism as the "science of esoteric truths or mysteries," or the "science of humanity's spiritual states and stations," or the "science of initiation" does not mean that it is completely different from other religious sciences. (Gulen, 1999; xxi)
In Gulen's definition, heart plays an essential role in this understanding. As an Islamic science, Sufism concentrates on heart, but also respects body and mind. For Sufis heart is the human truth as the center for all emotions, intellectual and spiritual faculties. Spiritual health of the heart is vital for the health of whole body. A Prophetic tradition, which became a key factor in Sufi understanding, expresses:
There is fleshy part in the body. If it is healthy, then the whole body is healthy. If it is corrupted, then the whole body is corrupted. Beware! That part is heart. (Al Bukhari, Iman, 39; Muslim, Musaqat. 107)
Sufis sees heart as the perception point of God. One of the greatest Sufi, Ibrahim Hakki of Erzurum, whom Gulen is inspired a lot, puts it as:
The heart is the home of God; purify it from whatever is other than Him. So that the All Merciful may descend into His palace at night… God said: "Neither the heavens nor the earth can contain Me." He is known and recognized as a "Treasure" hidden in the heart by the heart itself (Gulen, 1999; 22).
Gulen (1999) regards heart as the spiritual dimension of human body, which is the direct, eloquent, most articulate, splendid, and truthful tongue of knowledge of God. In short, heart is the most essential tool in searching God; it is the clean mirror where Divine reflects.
As it mentioned earlier, it was after the second and third centuries, that Muslims started to focus on different aspects of Islam and Sunnah of the Prophet. Different Islamic sciences diverged from these focuses. (i.e. fikhIslamic law, hadithtradition of the Prophet, tefsir interpretation of Qur'an, kalam Islamic theology, tasawwufSufism, etc.) Each science concentrated on related parts of the Qur'an and Sunnah while trying to practice all. According to all Islamic sciences, Prophet Muhammed is the perfect practitioner and source of all these sciences. He lived and represented all aspects of human life in the perfect form. One needs to understand that there is no conflict between these sciences; it is only the means of priority, or concentration on different subjects. Abu Hashim alKufi (d. 772 CE) was the first Muslim, who was called as Sufi. According to Gulen, at that time, Sufism was characterized by spiritual people seeking to follow the footsteps of the Prophet, and his companions by imitating their life styles. Sufis eventually established orders under different scholars, and institutionalized it by establishing regulations and rules in each order (tariqah). 11 Gülen's Sufi understanding refers the preinstitutionalized period, mostly to the first and second century of Islam. Sarioprak (2001) calls Gülen "a Sufi in his own way", and points out the parallel Sufi approaches that Gulen has to the early Sufi scholars:
Ealy Sufis had neither orders nor even Sufi organizations. Rabia, Junayd, Muhasibi, Bishr, Ghazzali, Feriduddin Attar, and even Rumi did not belong to a tariqah. However they were Sufis. (p. 6)
According to Gulen, Sufism's practical dimension is more important than its historical or terminological definitions. Sufism, in a nutshell, is the spiritual side of Islam or the spiritual life of practicing Muslims. In Gülen's own definition, Sufism is a lifelong process of spiritual development, which demands the individual's active participation. It requires the strict observance of all religious obligations and Prophet Muhammad's example, which enables individuals, through constant worship to God, to deepen their awareness of themselves as devotees of God (Gülen, 1999). The core of Sufism is Qur'an and Sunnah (tradition of Prophet Muhammed), especially the tradition which mostly stresses the "greater jihad" (jihad al akbar)12 (Yavuz, 2004). After stating different practical definition of Sufism, Gülen summarizes it as following:
Sufism is the path followed by an individual who, having been able to free himself or herself from human vices and weakness in order to acquire angelic qualities and conduct pleasing God, lives in accordance with the requirements of God's knowledge and love, and in the resulting spiritual delight that ensues (Gülen, 1999, p.xiv).
Chittick (1999) explains early centuries of Muslims as who loved God and therefore followed the Prophet and they in turn were loved by God. They did not even name what they were doing. 10th century Sufi master Bushanji points out:
11 For more information see (Gülen,1999) and (Chittick,1999). 12 Greater Jihad is the struggle that one has with the nefs- the ego or the carnal self.
Today, Sufism is a name without a reality (hakikat), but it used to be a reality without a name (cited in Chittick, 1999, p.15)
Ghazali also refers this reality in his alMunqidh min alDalalDeliverance from Errortranslated as Al Ghazali's path to Sufism by R. J. McCarthy (2000):
How great a difference there is between your knowing the definitions and causes and conditions of health and satiety and your being healthy and sated!(p.52)
In Gulen's word (1999), 'Sufism' is a lifelong journey of unceasing effort leading to the Infinite One; it is a marathon to be run without any pause, with yielding resolution, and without anticipating any worldly pleasure and reward. In practical dimension, Sufism becomes the search of hakikat (reality) and implementation of that reality to one's own life. 'Sufism' is the spiritual life that a Muslim lives,
Gulen sees 'Sufism' or tasawwuf (in fact) as the spiritual dimension of the Islamic way of life. It is in particular the spiritual life of the Prophet and in general Muslims. Neither it is different than Islam nor does it have any other origin. After all, if it is asked whether Gulen is a Sufi or not, in the consideration of this paper's analysis, it could be said that he is a mutasawwif13, but 'not in his own way'; he is a mutasawwif in a way that the Prophet was and the salafs 14 were – companion of the Prophet and the next two generations who followed them. He is following the example of the Prophets and their followers, as well as sincere devotees. He is after the (hakikat) reality not the name. That is this reality that Gulen is searching for.
In this paper, Gülen's understanding of 'Sufism' is analyzed in comparison to Sufism's western misinterpretation. In this analysis, three aspects of Sufism are the main concerns of this paper: terminological, historical, and practical. I have to confess that this paper is in an introductory level, these three aspects and the principals that Gulen states need to be analyzed in depth and details.
13 One who follows or studies Tasawwuf.
14 Reader needs to be aware that the term salaf and the salafi are not the same. Even though the salafis refer to salaf (group including the companions of the prophet and the first two generation followed them), it is a common phrase used by Muslim scholars to refer the same.
Aras & Caha, (2000). Fethullah Gulen and His Liberal "Turkish Islam" Movement. MERIA Journal. V4, No:4
Chittick, W. (1999). Sufism: Name and Reality. In "Merton & Sufism: The Untold Story" edited by Rob Baker and Gray Henry. Fons Vitae: Louisville, KY
Ernst, C.W. (1996) Preface in Sells, M. (1996) Early Islamic Mysticism. Paulist Press: New York
Ernst, C. W. (1997). The Shambhala Guide to Sufism. Shambhala; 1st edition.
Gokcek, M (2005). Gülen and Sufism, paper delivered at the conference "Islam in the Contemporary world: The Fethullah Gulen Movement in Thought and Practice" Rice University, 1213 November 2005.
Gulen, M.F. (1999). Key Concepts in the Practice of Sufism. The Fountain: Fairfax,
Gulen, M.F. (2004). Key Concepts in the Practice of Sufism, Emeralds of the Heart. Revised Edition. The Fountain: Fairfax,
Kim, H., (2005). F. Gülen and Sufism: A Contemporary Manifestation of Sufism, paper delivered at the conference "Islam in the Contemporary world: The Fethullah Gulen Movement in Thought and Practice" Rice University, 1213 November 2005.
Michel, T. (2005). Sufism and Modernity in the Thought of Fethullah Gulen. The Muslim World. V95 No: 3
Ozdalga, E. (2005). Redeemer or Outsider? The Gulen Community in the Civilizing Process. The Muslim World. V95, No:3
Özkök, E. (1995). Interview with Fethullah Gulen on 23 January, 1995. Hürriyet Newspaper: Istanbul
Saritoprak, Z. (2001) "Fethullah Gülen: A Sufi in His Own way," paper delivered at the seminar "Islamic Modernities: Fethullah Gülen and Contemporary Islam," Georgetown Univerity, 2627 April 2001.
Willaims, I. (2005). 'An Absent Influence? The Nurcu/Fetullah Gülen Movements in Turkish Islam and their potential influence upon European Islam and global education.' paper delivered at the conference "Islam in the Contemporary world: The Fethullah Gulen Movement in Thought and Practice" Rice University, 1213 November 2005.
Yavuz, H. & Espesito, J. (2003) Turkish Islam and the Secular State: The Gülen Movement, Syracuse University Press: New York Yavuz, H. (2004). Interview with Hakan Yavuz, The Gülen Movement: a modern expression of Turkish Islam, Religioscope; 21 Jul 2004


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To Kill a Mockingbird
By Harper Lee
(Harper Perennial Modern Classics, Paperback, 9780060935467, 336pp.)
Publication Date: March 2002
Other Editions of This Title: Mass Market Paperback
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Harper Lee's classic novel of a lawyer in the Deep South defending a black man charged with the rape of a white girl.
One of the best-loved stories of all time, To Kill a Mockingbird has earned many distinctions since its original publication in 1960. It won the Pulitzer Prize, has been translated into more than forty languages, sold more than thirty million copies worldwide, and been made into an enormously popular movie. Most recently, librarians across the country gave the book the highest of honors by voting it the best novel of the twentieth century.
Harper Lee was born in 1926 in Monroeville, Alabama. She attended Huntington College and studied law at the University of Alabama. She has been awarded the Presidential Medal of Freedom, the Pulitzer Prize, and many other accolades.


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Moderator: Jim Ingraham has compiled the Indians top 10 prospects list for the past several years and will answer your questions about the organization.
Jim Ingraham: Shad: Alex Escobar is expected to be 100 percent, or close to it by the start of training camnp. Even so, I would guess that there is a chance he might have to start the year at Buffalo, since he has missed a full year. In training camnp he will compete for a job in right field, where his main competition would probably be Karim Garcia.
Jim Ingraham: Jim, Brandon Phillips clearly is the best position player prospect in the organization right now. He'll go to camp and compete with John McDonald for the second base job. My guess is that unless Phillips has a disastrous camp he will get the starting job. Catcher Victor Martinez is right there with Phillips as a prospect, although Martinez will likely start at Buffalo so he can play every day and work on the one area that he needs to improve: his throwing. Josh Bard is a very good defensive catcher, and will be the starter on the big league club, but his bat probably isn't good enough to hold off Martinez for much more than a year. Outfielder Grady Sizemore is another player the organization is very high on, as is former No.1 pick Corey Smith, a third baseman. Smith, though, has yet to have that one breakthrough year that would get everyone really excited. With the retirement of Travis Fryman, third base is wide open for Smith, as soon as he's ready.
Jim Ingraham: I defy anyone to predict what the Indians' opening day lineup will look like in 2003. I've been covering the team for almost 20 years, and I don't ever remember it going to training camp with so many jobs wide open. To me, the only certainty for the lineup as of today is that Josh Bard will be the catcher and bat ninth. DH Ellis Burks will bat third or fourth, but everything else is unsettled. Even knowing who the favorites are for various positions, it's still hard to predict in which order they will hit. For example, Omar Vizquel will obviously start at shorstop, but will he bat first or second? Coco Crisp is the only true leadoff hitter in the mix, but he might not even start in center field, where Milton Bradley would have to be the favorite. Alex Escobar is a major prospect, but he will apparently have to beat out Karim Garcia in right field, and all Garcia did was lead the majors in RBI last year from Aug. 6 through the end of the season. And where would Escobar or Garcia hit in the lineup? Your guess is as good as mine.
Jim Ingraham: Brian, my guess is that half of the Indians' opening day roster could conceivably be rookies, and you're right, many of the players on the Top 10 list will be on the major league roster. As for the next wave, that would include Grady Sizemore, Corey Smith, first basemanoutfielder Luis Garcia, third baseman Matt Whitney, second baseman Micah Schilling, outfielders Ryan Church, and they also have solid shortstop prospects at virtually every level.
Jim Ingraham: Barring injury, Nick, the starting first baseman will be Travis Hafner. There will be some token competition from Ben Broussard in training camnp, but Hafner is clearly the better prospect of the two, and unless Hafner gets hurt or suddenly forgets how to hit, I'd be shocked if he's not at first base on opening day.
Jim Ingraham: Indians officials still like Jason, but he fell victim to a numbers game on the 40-man roster. There were simply too many good young players to protect, many of them pitchers, and some very difficult decisions had to be made. I would say the Indians are prime candidate to lose somebody in the Rule 5 Draft this year who might turn out to be a very good player
Jim Ingraham: Milton Bradley is an interesting guy. He is a very good defensive outfielder who gets great jumps on the ball. His arm is only average, and so, apparently, is his speed. When they acquired Bradley, Indians officials talked as though he would one day become a base stealing threat, but we haven't seen it. Offensively, I think Bradley is struggling either trying to accept or identify the type of player he should be. Like most young players I'm sure he sees himself as a power hitter, but he really isn't. He's a gap hitter, who should be more productive than he has been to this point in his career. I'm not sure he is as coachable as Indians officials would like, and at times he seems aloof and distant. But there are tools there, and this would seem to be the perfect situation for Bradley to excel, or to prove that he can become the major leaguer a lot of people think he can be.
Jim Ingraham: If Phillips seems a bit rushed, it's only because of his age. Traditionally each time he has gone up a level he struggles briefly, then adjusts, and eventually proves he belongs. You're right, he didn't dominate in the Arizona Fall League, but this was his second year in that league, and he had already played a lot of baseball this season. Plus, I'm sure most of his energy was spent learning to play second base, rather than worrying about his hitting. So to answer your question, no, I don't think Phillips is being rushed, and I won't think so even if he struggles with the Indians at the start of the season, assuming he's on the opening day roster. Most young players, including stars, struggle when they first reach the big leagues.
Jim Ingraham: You're right. Johnny Peralta is a big time prospect, and in any other year he would have been in the Top 10. He was close to being in it this year, but there were just too many others ranked slightly ahead of him. I personally like Peralta a lot. He's got an A-Rod type build, and he appears to have a chance at being a very productive hitter. His offensive potential is so intriguing, that there has been talk about moving him to third base. Like Brandon Phillips, Peralta is still very young. But he's not very far from competing for a spot on the big league roster.
Jim Ingraham: Teams that go through a rebuilding process of this magnitude generally require at least two or three years. I think the one thing that could help the Indians accelerate the process is that they have a lot of good young pitchers. I don't look for them to spend any money on any veteran free agents, or trade for any players who make a lot of money, until they feel they are in a position to win the division again. When that happens, this staggering inventory of prospects they have been stockpiling over the next year will become a big factor. Not all the players listed in the Top 10, or Top 30 prospects will wind up playing in Cleveland. Some will eventually be used in trades that might bring to Cleveland a key veteran that could put them over the hump once they become contenders again. But history says that they probably are at least two to three years away from being a contender _ and that's only if everything goes right.
Jim Ingraham: In talking to my cohorts at Baseball America, we can't remember a player who was No.1 on the Top 10 list one year, played a full year, was not injured, but fell out of the top 10 the next year. It happened with Corey Smith this year for a couple of reasons. His numbers were decent at Kinston last season, but nothing more than decent. He still has yet to have that breakthrough season everyone is waiting for. Meanwhile, the Indians made several trades that brought several good young prospects into the system, they drafted Jeremy Guthrie, and when it came time to arrange this year's list, Smith kept sliding and sliding. Indians officials still like him a lot, but if he doesn't have a big year this season at Akron his star could begin to flicker the way Tim Drew's did, leading, ultimately to his inclusion in the Bartolo Colon trade with Montreal.
Jim Ingraham: I wouldn't say Corey Smith has regressed. He just hasn't developed as quickly as was hoped. That, coupled with the influx of talent into the organization the last year resulted in his tumble out of the Top 10 list for this year.
Jim Ingraham: For now, Bradley and Crisp are the options in center field. Bradley is a better defender and, potentially, a better run producer. Crisp is the only pure leadoff type hitter on the roster, and he has more speed and is much more of a base stealing threat. I also would not rule out the Indians looking at Alex Escobar in center field, providing his knee surgery didn't rob him of any range in the outfield. Down the road, Grady Sizemore and Ryan Church are two center field candidates. Luis Garcia is also one to watch. He is a right-handed hitter with power, a commodity the Indians don't have a lot of in their system.
Jim Ingraham: Luis Garcia, Jody Gerut, and Ryan Church are all longshots to play in Cleveland this year. On the other hand, Bradley, Crisp, Broussard, and even Escobar can hardly be called established major leaguers, so the Indians' outfield picture is very fluid at the moment. I would say Church, Gerut and Garcia are guys who might be trade candidates, but the only problem there is that the Indians aren't in the position to make the kind of prospects-for-veterans trades that players such as that would be involved in. Broussard and Crisp might be the fourth and fifth outfielders to start the season, but Escobar and Garcia appear to be both competing for the right field job, and the loser of that competition would likely be kept on the team as well. The more you look at it, there is going to be a numbers problem by the end of training camp with regard to the outfielders, and for that reason, it would not surprise me at all if the Indians traded Matt Lawton andor Ellis Burks, who doesn't play outfield, but if they opened the DH spot, it would give Garcia, say, a spot in the lineup.
Jim Ingraham: Tallet will go to camp and compete for a spot in the starting rotation. He, Cliff Lee, and Billy Traber, the three lefties who were together at Akron and Buffalo last year, will all compete for spots on the staff. Of the three, Tallet might be the one who the Indians might move to the bullpen as a long reliever, spot starter, as a way to ease him into the big leagues.
Jim Ingraham: As you said, Rodriguez is a like a lot of young pitchers: inconsistent. What I like about Rodriguez the most is that he's not intimidated about being in the big leagues. He attacks hitters, he trusts his stuff, and he's not afraid to pitch inside. Pitchers who do that tend to have a better chance for success at the big league level than do pitchers who do not. Unfortunately, the Indians are going to have to live with lots of inconsistencies from most of their young pitchers in the next couple of years. That's just the way it works.
Jim Ingraham: You can talk to four different people in the Indians organization and get four different opinions on who they like best from those pitchers they got in the 2001 draft. Foley had the best numbers of the group this past season, but only slighly better than Martin. Dittler pitched much better than his numbers, which weren't great, and as for Denham _ there's a reason he was drafted No.1 by the Indians, ahead of the other three. At this point, I would say Foley and Martin are the closest to Cleveland, but it's still going to be at least two years, and probably three, before they are ready.
Jim Ingraham: Travis Foley is in the top 30, and while he hasn't gotten the hype of the other pitchers who were taken in the same draft, there are those in the organization who like Foley more than any of them. Hype is one thing. Performance is another. And Foley is performing.
Jim Ingraham: Good comparison. Like Hinske last year, Hafner couldn't be coming into a better situation. He will be on a young team, will get plenty of playing time, and will play half his games in a ballpark that is very friendly for left-handed hitters. I think he is a definite Rookie of the Year candidate.
Jim Ingraham: The reason Cruceta isn't rated higher is that his career is still in its infancy. Scouts and club officials like him a lot, but when you compare him to Rodriguez, you're talking about a guy who has pitched far more innings in the minor leagues to a guy who hasn't, by comparison, pitched very many innings at all. The more a pitcher is seen, the more accurate evaluators can be. With pitchers who haven't been seen as much, it requires more of a projection. Cruceta could very well turn out to be a better pitcher than Rodriguez, but it's difficult to predict that now, because Rodriguez has pitched more _ and been evaluated more _ than has Cruceta.
Jim Ingraham: A player's "long term worth'' takes into account the chances of him reaching the big league level, and his potential impact once there. Generally speaking, players with the highest ceilings are the highest rated players on these lists.
Jim Ingraham: Martinez will likely start the season at Buffalo. Josh Bard will be the starting catcher on the big league club, backed up by Tim Laker. The Indians want Martinez to play every day, which he will do at Buffalo. Of course, that's not written in stone. If Martinez comes to training camp and continues to be a hitting machine, while also showing he has improved the area in which he needs the most work _ his throwing mechanics _ it's not out of the question he could beat out Bard for the starting job on the big league club. But my guess is that the Indians would prefer to start the season with Bard as the starter on the big league club and Martinez at Buffalo. Don't be surprised if Martinez is in Cleveland at some point in 2003, and by 2004 he could very likely be the opening day catcher.
Jim Ingraham: Thanks guys, I've enjoyed the chat. Hopefully the Indians didn't make any trades for anymore prospects while we were chatting. I don't think any of us could handle keeping track of any more young players.


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City Lights 5 k - starts at 4 PM
Hotter'N Hell Club House
Sat 11/17/2012
5K, Elite, Military
Date | Time | Race | Distance |
The City Lights 5 k is held in conjunction with the City Lights Downtown Festival. After the run you can visit with Santa and watch a Christmas theme parade. This event is presented by the Wichita Falls Streams and Valleys and the Wichita Falls Runners Club. All proceeds go to the Wee-Chi-Tah Trail and other Streams and Valleys and Wichita Falls Runners Club projects. The run starts promptly at 4 PM at the Hotter'N Hell Clubhouse, 104 Scott just south of the Wichita River.
- Address:104 Scott Ave
Wichita Falls, TX 76301


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Loading... The Boy in the Striped Pajamas (original 2006; edition 2007)by John Boyne
Work detailsThe Boy in the Striped Pyjamas by John Boyne (2006)
Top Five Books of 2013 (522) » 17 more Historical Fiction (54) Best War Stories (41) Holocaust (28) Books Read in 2010 (19) Books Read in 2012 (100) Books Read in 2011 (11) Loading...
Sign up for LibraryThing to find out whether you'll like this book. No current Talk conversations about this book. Stunned is my only response. The story was beautiful and heartrending. The story of an innocent 9 yr old boy faced with the reality of Auchswitz concentration camp that he cannot comprehend. It's also the story of his friendship with a Jewish boy that resides in the camp. A story from the outside - looking in. 4.5 stars Really heart touching book that describes the cruelty of the Holocaust during the World War II, with the story of two little friends. Response - I think that this book is beautifully written. The voice and style is very appealing and inviting. The author expertly tells a story through the eyes of a child. I liked the play on words - Fury for Furer and Out-With for Auschwitz. Also, the pace of the narrative is just right. Curricular connection - read aloud; unit on World War II; reading groups I listened to the audio book which was simply amazing. They picked a terrific speaker. The book was heart-wrenching and I loved how it was perfectly told from the point of view from a 9 year old. Moving. Sad. Not just for young adults, but all ages.
"Powerful and unsettling.......As memorable an introduction to the subject as The Diary of Anne Frank." "Deeply affecting......Beautiful and sparely written" Starred Review. "While only hinting at violence, blind hatred, and deplorable conditions, Boyne has included pointed examples of bullying and fearfulness. His combination of strong characterization and simple, honest narrative make this powerful and memorable tale a unique addition to Holocaust literature for those who already have some knowledge of Hitlers Final Solution." Ages 12+.
References to this work on external resources. Wikipedia in English (5)Amazon.com Amazon.com Review (ISBN 0198326769, Paperback)Book DescriptionThis work was set in Berlin, 1942. When Bruno returns home from school one day, he discovers that his belongings are being packed in crates. His father has received a promotion and the family must move from their home to a new house far far away, where there is no one to play with and nothing to do. A tall fence running alongside stretches as far as the eye can see and cuts him off from the strange people he can see in the distance. But, Bruno longs to be an explorer and decides that there must be more to this desolate new place than what meets the eye. While exploring his new environment, he meets another boy whose life and circumstances are very different to his own, and their meeting results in a friendship that has devastating consequences. --This text refers to an out of print or unavailable edition of this title. The Boy in the Striped Pajamas is now a major motion picture (releasing in November 2008). Enjoy these images from the film, and click the thumbnails to see a larger image in a new browser window.(retrieved from Amazon Mon, 30 Sep 2013 13:35:45 -0400) Bored and lonely after his family moves from Berlin to a place called "Out-With" in 1942, Bruno, the son of a Nazi officer, befriends a boy in striped pajamas who lives behind a wire fence. (summary from another edition) |
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Edge in the News: 2015
by Sam Roberts, New York Times Obituary
Barbara Strauch, a reporter and editor who wrote two books about the brain and directed health and science coverage for The New York Times for a decade, died on Wednesday at her home in Rye, N.Y. She was 63. ...
"Something quite serious has been lost," she wrote in 2013 on the website Edge.org, an online discussion group. "And, of course, this has ramifications not only for the general level of scientific understanding, but for funding decisions in Washington — and even access to medical care. And it's not good for those of us at The Times, either. Competition makes us all better.
Architecture and design give order and meaning to the spaces, changing the conception and, often, flipping it to its foundations.An idea of breaking it actually constitutes a solid basis for innovation. With the same momentum design school Domus Academy, founded the Metaphysical Club: a gathering of 15 thinkers with a multidisciplinary approach rigorously that has the task of indicating the guidelines to form the designers of tomorrow. ...
Founded at the request of the creative director Gianluigi Ricuperati, with the collaboration of Francesca Vargas, leader of the Master course in Interior Design & Living, the Club will meet several times a year to Milan to identify the themes that will guide the search and location of Domus Academy in the following months. The approach is inspired by the vibrant atmosphere of literary cafes and salon intellectuals of every time and place, and not the physical: the Parisian circles of late nineteenth century to the platform Edge.org [http://edge.org], the virtual space where scientists and scholars discuss openly of topics and themes disparate. Because every point of view is different from the other and why diversity should become the largest resource for teaching, rather than a limit.
Can the Apple Watch become a must-have accessory for the Bitcoin generation that views currency, forget a watch, as a quaint has-been? ...
Author and historian Yuval Noah Harari brutally likens computer games to a drug-addled brain in a conversation with Nobel prize winner Daniel Kahneman, titled "Death Is optional", for Edge.org. As robots and technology make us humans redundant, we will have no meaning in life, he says cheerily. We will solve our inner problems by clicking on digital gadgets. Many of us do that already, witness the slew of passengers who attack their anxiety by babbling into phones the minute the plane lands. What will happen with an always-on watch? I shudder to think. ...
Daniel Dennett wants to convince Tom Stoppard that there is no Hard Problem.
Dennett, on the other hand, thinks that we may have already solved the problem of consciousness with a coterie of small-scale, rather banal explanations. The non-mysterious ways in which the brain creates our sensory experience might be the only ingredients we need to explain how it is that we are aware of feeling something.
He expands on this possibility in his contribution to a new collection of essays at edge.org that asks the question: "What scientific idea is ready for retirement?" He chooses the Hard Problem (even though, he says, it isn't actually a scientific idea) and suggests we should approach all of its difficulties in the same way as scientists approach extrasensory perception and telekinesis: as "figments of the imagination". ...
Recommendations of recent books from the staffs of a rotating list of Bay Area independent bookstores. This week's list is from Copperfields Books, Santa Rosa
A KIM JONG-IL PRODUCTION: THE EXTRAORDINARY TRUE STORY OF A KIDNAPPED FILMMAKER, HIS STAR ACTRESS, AND A YOUNG DICTATOR'S RISE TO POWER, by Paul Fischer: A jaw-dropping book about the former North Korean leader's atttempt to boost the reputation of his country's filmmaking industry.
THIS IDEA MUST DIE: SCIENTIFIC THEORIES THAT ARE BLOCKING PROGRESS, by John Brockman: Want a dinner party guaranteed to produce intense and lively conversation? Introduce Brockman's book!
BETWEEN YOU AND ME: CONFESSIONS OF A COMMA QUEEN, by Mary Norris: This is a fabulous meandering ride through language, the pursuit of a good pencil and how best to say what you mean, from the New Yorker's copy editor.
UNEXPECTED ART: SERENDIPITOUS INSTALLATIONS, SITE SPECIFIC WORKS AND SURPRISING INTERVENTIONS, by Jenny Moussa Spring: Imagine turning the corner toward the harbor in Auckland, New Zealand, to discover a 60-foot bright yellow rubber duck quietly floating there. This modest art book is full of astonishing, inventive and delightful art installations around the world.
#19—This Idea Must Die: Scientific Theories That Are Blocking Progress (HarperPerennial) edited by John Brockman.


text: Tabatha Abu El-Haj Associate Professor of Law Contact Office: School of Law, Room 233 Email Phone: 215.571.4738 Fax: 215.571.4712 Administrative Support: Anne Marie CellucciEmailPhone: 215.571.4701 Biography Tabatha Abu El-Haj's principal interest is the American political process, including the ways it is structured by constitutional law and the administrative state. With a background in the sociology of law, she is particularly interested in increasing the democratic accountability of political institutions through political participation. Professor Abu El-Haj has written extensively about the right of peaceable assembly, among other things. Currently, her work focuses on the freedom of association. Professor Abu El-Haj's publications include "The Neglected Right of Assembly," in the UCLA Law Review, and "Changing the People: Legal Regulation and American Democracy," in the New York University Law Review. Other articles by Professor Abu El-Haj include: "Linking the Questions: Judicial Supremacy as a Matter of Constitutional Interpretation," in Washington University Law Review; a book review entitled "The Calligraphic State: Conceptualizing the Study of Society through Law" in the International Journal for the Semiotics of Law; and "Armed Conflict: The Protection of Children under International Law," (with C. Hamilton), in the International Journal of Children's Rights. Professor Abu El-Haj received her doctorate in Law and Society from New York University. Her dissertation, "Changing the People: Transformations in American Democracy (1880-1930)," documents the rise of municipal ordinances requiring permits for public assemblies and argues that American democracy was fundamentally transformed in the 20th century as the nature of state regulation of democratic politics changed. She received her J.D. from New York University School of Law, where she was a Furman Fellow and graduated Order of the Coif. In 2005-2006, Professor Abu El-Haj clerked for the Honorable Harry T. Edwards of the U.S. Court of Appeals for the D.C. Circuit. Education PhD, New York University JD, magna cum laude, New York University School of Law BA, magna cum laude, Haverford College Scholarship Curriculum Vitae [PDF] Publications Courses Administrative Law Constitutional Law Unheard Voices: Critical Perspectives on Law in the Legal Academy Search Course Offerings to find out what Professor Abu El-Haj is currently teaching Media Coverage and Activities Professor Tabatha Abu El-Haj Discusses 'Responsive and Responsible Expression' in Ferguson Protests Inquirer Op-ed by Professor Tabatha Abu El-Haj Ties Ferguson Unrest to 'Venerable' American Traditions Professor Tabatha Abu El-Haj Joins International Round Table on Freedom of Peaceful Assembly Faculty Members Discuss Research at Law and Society Association Meeting More>


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Category | Embroidery |
Type | Accessory |
Style | Cute, Casual |
Been there.... this is very special; it's always a "good time" to enjoy each day and love every minute!!
Thank you. You're so right. We must treasure the 'time' we have, no matter how little. Whether you fought, or your loved one did, I pray there was a victory. Incidentally, my mom's name is Jana. :)
Ahhh.... well, 8 years this March for me! Hope you're Mom is doing well... they have advanced so much with research now!! I did needlepoint or something felt every chemo. Kept me focused, and someone always enjoyed watching me do it :) Besides, my hair never got in the way lol
My mom is now just over 3 years clear of the second go around with it. We hold our breath at every 6 month check up. They have advanced so much in treatment and research in such a short amount of time. We can only hope for further advancement, and someday very soon, the cure. Mom's chemo treatments were short enough that she didn't need a project, though I believe she sat and made her famous lists. :) I can see how keeping your hands busy would be a theraputic way to deal with those treatments. So glad you got through it! I tried to get mom to keep the hair shorter (and undyed :) ) after it started to grow back, but she didn't go for it. lol
lol my hair came back pretty gray (course now I'm a two time Gramma) and just thinking today, wow, hi-lights soon!! I know the worry... and hope that my granddaughter never has to learn that word :) Sew away, we go!!! I have so many projects... making a "coffee matt" for my sister's birthday today!
I am almost 2 years out. (June) and I love your project. The embroidery is certainly therapy. Thanks for sharing your beautiful project. I hope your mother and all the other survivors continue on in health.


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