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Police, families cope with Dorner's aftermath
"That day," he would write in the now infamous manifesto, "I made a life decision that i will not tolerate racial derogatory terms spoken to me."
Dorner joined the Navy in July 2002, a year before he graduated from Southern Utah. He told a reporter that he wanted to fly SH-60/MH-60 Seahawk helicopters on special operations and search-and-rescue missions - but later told an acquaintance that a problem with vertigo killed those dreams.
So he went into the Navy Reserve doing mostly administrative work after his active-duty stint ended in June 2004.
Soon afterward, he shifted his sights to the LAPD.
He entered the academy on Feb. 7, 2005.
Like the other cadets, Dorner went through the department's rigorous six-month, 920-hour academy training. Upon completion, he joined a training officer on the street, working regular 12-hour shifts. There was at least one bump in the road: He was suspended for two days for accidental discharge of his firearm.
A year after Dorner became a police officer, he rose to the rank of lieutenant in the Navy on Aug. 1, 2006 - his last promotion.
He was called up in the Reserve and left on a six-month deployment to Bahrain on Nov. 3, 2006. He worked mostly providing port protection, earning an Iraq Campaign Medal and Global War on Terrorism Service Medal.
Dorner returned to the LAPD in 2007 and resumed his training. That is when his career - and life - went off the rails.
Sgt. Teresa Evans, his training officer, said Dorner repeatedly asked why he was being put back on patrol without reintegration training. On one occasion, she said, he began weeping in the patrol car and demanded to go back to the academy.
Dorner told Evans that he "might have some issues regarding his deployment," she told investigators.
A day after Evans submitted a poor review, Dorner told internal affairs that she had kicked a mentally ill man in the chest and left cheek during an arrest. He was relieved of duty on Sept. 4, 2008.
A police review panel ultimately found the allegation untrue. He was officially fired on Jan. 2, 2009.
There were already hints of a troubled personal life; Dorner married April Carter in April 2007 and bought a home a few miles from the Las Vegas Strip. Less than a month later, the couple filed for a divorce.
(More than five years later, on Oct. 19 of last year, Las Vegas records show that he and Ali Kristine McDonald obtained a marriage license. But there is no indication they actually married.)
Months after he was fired, Dorner filed a writ in Los Angeles Superior Court against the LAPD, alleging wrongful termination. He continued filing appeals in different courts up until 2011.
But why Dorner unleashed his revenge now is unclear. Former roommate J'Anna Viskoc has a theory.
For about two months in the summer of 2008, the Las Vegas manicurist rented a room in Dorner's home. Aside from all the guns - which were "on the floor, under the cushions" - she remembers the uniformed portraits and framed displays of his medals.


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Marguerite Genua Obituary
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: GENUA, MARGUERITE E., died peacefully Sunday morning at her home. The daughter of the late Thomas and Katherine (D'Agostino) Genua and sister of the late...
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FMLY Fest assembles dozens of musicians for DIY weekend
By Emily Eveland
Hollow Boys embrace the dark on third album
By Sarah Stanley-Ayre
10 Thousand Sounds 2014: Behind the bands
By CP Staff
Black Market Brass delivers hip-shaking funk rhythms
By Zach McCormick
For the Love brings hip-hop festivities to Lowertown
By Jack Spencer
Kitty Cat Klub hosts Tourniquet Noise series
By Sarah Stanley-Ayre
Max Gremillion steps into the spotlight
By Rob van Alstyne
The world of Howler's sophomore album
By Zach McCormick
Wolf Parade
Apologies to the Queen Mary
Sub Pop
Wolf Parade are some smart cookies. Two weeks ago they came through town as an opener for Montreal compatriots the Arcade Fire, and now they're back to headline their own show in the Entry. Such strategic backtracking is likely to pay off with another sold-out show, given that they've drummed up a fan base with a sound not unfairly described as "similar to Arcade Fire." The lyrics are heartfelt but simple, like Poetry 101 assignments ("Give me your eyes/I need sunshine"), and the music is more grandiose than what you might expect from guys with guitars. But the element that will draw the most comparisons is the voice.
Spencer Krug has the sort of dramatic warble that makes people giggle, roll their eyes, and sometimes pay attention. In recent years, the warble has become the unlikely hallmark of indie rock. The Arcade Fire, Modest Mouse, and Bright Eyes staked their claim on mainstream radio with those quivering vocals, and did so effectively enough that Drive 105 listeners probably think the only prerequisite for an indie label deal is a promise to teeter on the edge of emotional breakdown.
Second vocalist Dan Boeckner's melodies waver less. He sounds a bit like an impatient, hollering Beck, and on this album at least, his contributions tend to outshine Krug's. "Modern World" pares down the group's typical soundscape, and succeeds on its piano and acoustic guitar skeleton. "We Built Another World" employs a disco beat that could get people moving, not in a club but at a subtly sexy living-room dance party. Krug has a winner with "I'll Believe in Anything," the thumping percussion and teenage-runaway fantasies of which nicely mirror the Arcade Fire's optimistic epics. Still, those newly crowned indie rock "stars" grabbed a spot in the public eye with tracks that left folks breathless and contemplating their own mortality. While Apologies to the Queen Mary is good, none of its songs are car-commercial good. But hey, it took Modest Mouse eleven years to write "Float On."
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text:
C. Jaishankar
RAMANATHAPURAM: The State Tourism department plans to introduce cruise tourism to cash in on the increasing trend of tourists opting for cruise travel.
The ambitious move is expected to get shape in the next few months and is expected to provide a major boost to the Tamil Nadu's tourism and marine industries.
V. Irai Anbu, Secretary, Tourism, told The Hindu on Sunday, "There is a great demand for cruise tourism in the country. Since the State Tourism has the reputation of pioneering new tourism initiatives, we have planned to start cruise tourism. A detailed discussion has been conducted".
Since it required a lot of expertise for the State tourism to operate vessels on its own, private parties could be roped in, he said. Chennai-Puducherry was among the proposed routes.
A.C. Mohandoss, Director of Tourism and Managing Director, Tamil Nadu Tourism Development Corporation Ltd (TTDC), said the idea was to operate cruise boats to cover 120 km from the shore. The boats could attain a speed of 60 nautical miles and could be operated from bigger ports. It was expected to get good patronage from the tourists.
He said that it was necessary to take approval from the Indian Navy, Port Trusts, Tamil Nadu Maritime Board and other agencies.
A series of procedures had to be followed for operating cruise boats. Necessary facilities to operate boats from ports were needed. Efforts were on to meet these requirements.
He added that importance was being given to promote eco-tourism. A separate wing had been started for this. Since it required the cooperation of Forest Department, an Additional Principal Chief Conservator of Forest level officer had been appointed to explore the possibility of promoting eco-tourism potential centres. Efforts were on to seek the cooperation and integration of other departments to start tourism initiatives.
The Director said the State had a large number of facilities for adventure tourism and stood next only to Goa. Parasailing, bungee jumping, scuba diving, archery and others had been introduced in Beach Resort Complex in Mamallapuram and Island Ground. Though the tourism industry had been hit in various countries due to global recession, the TTDC-run hotels were not affected at all. The average occupancy rate was being maintained.


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About Schools in Rolling Hills, KY
Contact a Coldwell Banker® real estate agent to learn more about the schools and school districts in Rolling Hills, KY.FIND AN AGENT
Rolling Hills, Kentucky is located in Jefferson County. Nearby cities and towns include Meadow Vale, Meadowbrook Farm, Westwood, Langdon Place, Hickory Hill, Moorland, Murray Hill, Briarwood, Creekside, Plantation, Broeck Pointe, Goose Creek, Ten Broeck, Manor Creek, Lyndon, Barbourmeade, Brownsboro Farm, Bancroft, Old Brownsboro Place, Spring Valley, Graymoor-Devondale, Bellemeade, Wildwood, Anchorage, Sycamore, Thornhill, Fincastle, Norwood, Blue Ridge Manor, Crossgate, Hills and Dales, Glenview Manor, Green Spring, Hurstbourne, Northfield, Woodlawn Park, Beechwood Village, Windy Hills, Glenview Hills, Worthington Hills, Douglass Hills, Coldstream, Richlawn, St. Matthews, Woodland Hills, Orchard Grass Hills, Glenview, Maryhill Estates, Middletown, St. Regis Park, Hurstbourne Acres, Norbourne Estates, Riverwood, Bellewood, Forest Hills, Indian Hills, Cambridge, Druid Hills, Lincolnshire, Prospect, Brownsboro Village, Houston Acres, Rolling Fields, Meadowview Estates, Pewee Valley, Jeffersontown, Utica, Mockingbird Valley, Crestwood, River Bluff, Kingsley, Seneca Gardens, Wellington, Strathmoor Village, Strathmoor Manor, Jeffersonville, West Buechel, Goshen, Louisville/Jefferson County, Watterson Park, Hollow Creek, Poplar Hills, Audubon Park, Buckner, Parkway Village, Spring Mill, Lynnview, Clarksville, Charlestown, Sellersburg, Heritage Creek, Simpsonville, New Albany, La Grange, South Park View, Shively, Westport, Hunters Hollow, Elk Creek, Hollyvilla, Pioneer Village, Hillview, Mount Washington, Brooks, Hebron Estates, Fox Chase, Memphis, Smithfield, New Washington, Shelbyville, Galena, Henryville, Georgetown, Taylorsville, Shepherdsville, Lanesville, Eminence, Greenville, Borden, Elizabeth, and New Castle. Rolling Hills is a rural community with a population of 978. The median household income is $64,249. In Rolling Hills, 58% of residents are married, and families with children reside in 35% of the households. Half the population of Rolling Hills commutes 20 minutes or less to work, with 52% of residents holding white collar jobs and 48% residents holding blue collar jobs. The median age of homes in Rolling Hills, KY is 34 years, with 78% of those homes owned, 20% rented, and 2% not occupied. In the previous year, 14 Rolling Hills properties were sold. The median sale price of a home in Rolling Hills in the previous year was $142,311.
Contact a Coldwell Banker® real estate agent to learn more about the schools and school districts in Rolling Hills, KY.FIND AN AGENT
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text: Bookmarks Mineral spirits poisoningPrint-Friendly NavigatorMineral spirits are liquid chemicals used to thin paint and as a degreaser. Mineral spirits poisoning occurs when someone swallows or breathes in (inhales) the fumes from mineral spirits.This is for information only and not for use in the treatment or management of an actual poison exposure. If you have an exposure, you should call your local emergency number (such as 911) or the National Poison Control Center at 1-800-222-1222.The poisonous ingredients in mineral spirits are hydrocarbons, which are substances that contain only hydrogen and carbon. Examples are benzene and methane.I Would Like to Learn About:Expand All Collapse All Poisonous Ingredient The poisonous ingredients in mineral spirits are hydrocarbons, which are substances that contain only hydrogen and carbon. Examples are benzene and methane. Where Found Mineral spirits (Stoddard solvent) Stoddard solventStoddard solvent is a flammable, liquid chemical that smells like kerosene. Stoddard solvent poisoning occurs when someone swallows or touches this ...Read Article Now Book Mark Article Some paints Some floor and furniture waxes and polishes Some dry cleaning fluids White spiritsNote: This list may not be all-inclusive. Symptoms Airways and lungs: Breathing difficulty (from inhalation) Throat swelling (may also cause breathing difficulty)Eyes, ears, nose, and throat: Severe pain in the throat Severe pain or burning in the nose, eyes, ears, lips, or tongue Vision lossGastrointestinal: Abdominal pain -- severe Blood stools Burns of the esophagus (food pipe) Vomiting, possibly bloodyHeart and blood: Collapse Low blood pressure -- develops rapidly Rapid heartbeatNervous system: Burning sensations Convulsions Dizziness Loss of alertness Memory problems Nervousness Numbness in arms and legsSkin: Burns Irritation Necrosis (holes) in the skin or underlying tissues Home Care Seek immediate medical help. Do not make a person throw up unless told to do so by poison control or a health care professional.If the chemical is on the skin or in the eyes, flush with lots of water for at least 15 minutes.If the chemical was swallowed, immediately give the person water or milk, unless instructed otherwise by a health care provider. Do not give water or milk if the person is having symptoms (such as vomiting, convulsions, or a decreased level of alertness) that make it hard to swallow.If the person breathed in the poison, immediately move him or her to fresh air. Before Calling Emergency Determine the following information:The person's age, weight, and condition The name of the product (ingredients and strengths, if known) The time it was swallowed The amount swallowed Poison Control What to Expect at the Emergency Room The National Poison Control Center (1-800-222-1222) can be called from anywhere in the United States. This national hotline number will let you talk to experts in poisoning. They will give you further instructions.This is a free and confidential service. All local poison control centers in the United States use this national number. You should call if you have any questions about poisoning or poison prevention. It does not need to be an emergency. You can call for any reason, 24 hours a day, 7 days a week.Take the container with you to the hospital, if possible.The health care provider will measure and monitor the person's vital signs, including temperature, pulse, breathing rate, and blood pressure. Symptoms will be treated as appropriate. The person may receive:Breathing support, including a tube through the mouth into the lungs, and a breathing machine (ventilator) Bronchoscopy -- camera down the throat to see burns in the airways and lungs Chest x-ray EKG (heart tracing) Endoscopy -- camera down the throat to see burns in the esophagus and the stomach Fluids through a vein (IV) Surgical removal of burned skin (skin debridement) Washing of the skin (irrigation) -- perhaps every few hours for several days Outlook (Prognosis) How well a person does depends on the amount of poison swallowed and how quickly treatment was received. The faster a person gets medical help, the better the chance for recovery.Swallowing such poisons can have severe effects on many parts of the body. The ultimate outcome depends on the extent of this damage. Damage can continue to occur for several weeks after the poison was swallowed. Death may occur as long as a month after the poison was swallowed.Related Information Open ReferencesReferencesLee DC. Hydrocarbons. In: Marx JA, Hockberger RS, Walls, RM, eds. Rosen's Emergency Medicine: Concepts and Clinical Practice. 8th ed. Philadelphia, PA: Elsevier Saunders; 2013:chap 158.Mirkin DB. Benzene and related aromatic hydrocarbons. In: Shannon MW, Borron SW, Burns MJ, eds. Haddad and Winchester's Clinical Management of Poisoning and Drug Overdose. 4th ed. Philadelphia, PA: Elsevier Saunders; 2007:chap 94.BACK TO TOP Review Date: 1/26/2014 Reviewed By: Jacob L. Heller, MD, MHA, Emergency Medicine, Virginia Mason Medical Center, Seattle, WA. Also reviewed by David Zieve, MD, MHA, Isla Ogilvie, PhD, and the A.D.A.M. Editorial team. The information provided herein should not be used during any medical emergency or for the diagnosis or treatment of any medical condition. A licensed medical professional should be consulted for diagnosis and treatment of any and all medical conditions. Call 911 for all medical emergencies. Links to other sites are provided for information only -- they do not constitute endorsements of those other sites. © 1997- A.D.A.M. content is best viewed in IE9 or above, Firefox and Google Chrome browser.Content is best viewed in IE9 or above, Firefox and Google Chrome browser.


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Ultra Products continues to add quality products to their line up. They produce numerous modding supplies and kits, and are arguably most known fpr their X-Connect PSU. Recently they have released the Wizard Mini-Tower ATX case, which is geared towards giving gamers everything they are looking for, and more. Have they succeeded?
PC Towers has become a market that everyone wants a part of, Ultra Products included. Competition is fierce, and new cases are being unveiled every day. Some cases are better than others, but one thing that is a given, is that they keep getting better, and better. Ultra is a great producer of modding products, including their popular X-Connect Power Supply. However, Towers is one area where they lack some inventory, but they are changing that.
As with all companies, they know that their case has to be different, but still practical, and have a definite selling point. At first glance, you will see that the Wizard is a modest looking case, and even 'simple'. However, when you look deeper, you will see this thing is pretty packed.
Let's first talk about the box that the case came in. It's made of corrugated cardboard, which is definitely a nice choice made by Ultra. Ok, in seriousness, the box is loaded with details, and they haven't missed anything. Reading the details made me just want to open it that much quicker!
After taking the case out, we see that is has a very clean looking design. Nothing overly fancy here, but what is here.. works well. It's actually a great looking case.. made of steel and the paint job is very clean. It's a navy blue color, which Ultra refers to as "MS Blue".


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it's completely ethical if the collection contains vintage Djedi
But seriously, couldn't you just bring it up at the end of the session when she's not on the clock anymore?
Thread: How should I handle this?
So I was sitting with a teen client yesterday (I'm a psychologist) and she is telling me about the recent death of her grandmother. Apparently her grandmother was a fragrance collector, it was one of her true passions in life, and this girl inherited about 150-200 bottles of vintage and rare perfumes. It was very frustrating because I had to stay professional and sympathize with her grief and all that, but my mind was pretty preoccupied. This woman was a very wealthy lady, and my client was just amazed at how many perfumes she had collected, and that most of them were still with the original boxes (!). Unfortunately, she seems completely unable to appreciate what she has, and was saying that she will probably just throw most of them out because they, "smell really bad". ARGH! It was one of those typical therapist moments where the client is rambling on and I was totally preoccupied and having trouble listening to her for the rest of the session.
Finally I called her mother in alone for the last 10 minutes of the session and let her know about the potential value of the inheritance. I suggested that they at least have them appraised by an expert. Her mother just shrugged. I felt bad. I really had trouble scraping up the appropriate empathy about this dead grandmother. "Yeah right, dead grandmother, blah blah blah. Now about that perfume stash..."
Later I realized that the client is behind in their bill several hundred dollars, and I should have proposed a barter of services. It's borderline unethical to propose bartering, but so is throwing away a potential goldmine in fragrances.
Haikus are easy
But do not always make sense
My swaps and sales are now listed here:
And here (just search for Slim):
it's completely ethical if the collection contains vintage Djedi
But seriously, couldn't you just bring it up at the end of the session when she's not on the clock anymore?
Looking to swap/buy/receive for free () the following samples/decants:
Indult Tihota & Rêve en Cuir
Chant d'Aromes extrait
Vetiver pour Elle (5ml decant)
Versace The Dreamer 50ml (1.7oz) BNIB
"The Sunshine bores the daylights outta me!"
Bois Noir. Just do it.
Spring/Summer Wardrobe: vetiver extraordinaire, rose 31, terre d'hermes!
What a predicament you're in, in the one hand you have your professional reputation to uphold, on the other, a chance to save (or even acquire) a goldmine in fragrances.
Why is bartering for services unethical but monetary compensation is ok?
How about you just give them a discount? Or even offer to buy some of the fragrances they're wanting to throw away?
what a dilemma, I understand you very well. Go for it. Set the mood outside of your consultation and present and offer.
The only thing that interferes with my learning is my education.
IANAT (I am not a therapist), but it seems to me that it would be unethical to barter only if you deliberately undervalued the perfumes. Can you easily establish some fair market values? Then you would have an objective value to base your barter.
P.S. Let me know if she has Coty's Chypre or Houbigant's Fougere Royale . . . .
Or any vintage Guerlain
Looking to swap/buy/receive for free () the following samples/decants:
Indult Tihota & Rêve en Cuir
Chant d'Aromes extrait
Vetiver pour Elle (5ml decant)
Versace The Dreamer 50ml (1.7oz) BNIB
"The Sunshine bores the daylights outta me!"
Perhaps the family has caught on to your fragrance obsession and are playing a mind game on you. This story has the hallmarks of a great Larry David plot.
Last edited by Kevin Guyer; 12th May 2009 at 06:06 PM.
Haikus are easy
But do not always make sense
My swaps and sales are now listed here:
And here (just search for Slim):
Wow... perhaps you can give her the details of basenotes.net, and encourage her to sell off her collection, if indeed her need for financial help is great.
Im sure there will be maaaaany interested parties. (Dibs on the Matchabelli's!)
Personally, I think if you propose a barter then this reflects negatively upon your credibility as a psychologist. One could look at the situation and make the negative inference that you are taking advantage of your client at a time when she is suffering severe and debilitating grief. One could also make the inference that you are manipulating your client and the situation to gain material possessions. This is a big no no. In addition, I bet there are certain ethical guidelines imposed by the Board of Psychology in your State that prohibit you from benefiting financially from a situation involving your client which is the subject of your client's recovery or part of the reason that they seek you as a psychologist.
You could also make the argument that you are exploiting your client because they are still under the stress of their relative dying, ie they are not thinking clearly, and you bartered a trade to exploit them at at time when they are weak. This kinda makes a bit of sense too because you are clearly benefitting financially from the barter - in a sense you are doing it for your personal gain - not to benefit your client which should be your only concern. I am not saying you would ever do this but this is what the Medical Board would argue if you get dinged with an ethical Complaint.
Further, the value of those perfumes is probably hundereds of thousands of dollars - so if you arrange some kind of barter (which you should not) then you will probably obtain thousand of dollars of rare/vintage perfumes when you are only entitled several hundred dollars in back bills. This seems really really unfair to your client.
I am not passing any kind of judgment as to your credibility as a pyshologoist - I am merely giving you my .02 and my very objective opinion.
So, my advice, if you do this then you may lose your license or brought up under review.
Last edited by TheAttorney; 12th May 2009 at 06:26 PM.
Why not merely try to arrange a meeting with the daughter or her parents depending on her age, to inspect the collection, completely outside of the professional patient-client environment?
I know not of your constraints as a psychologist, I'm merely a grad student for Industrial/Organizational Psychology :-p
Last edited by Sokkou; 12th May 2009 at 06:23 PM.
Next time...
I'm surprised you didn't mention that you know of a website devoted to fragrances...maybe she can learn about he grandmother's passion and come to appreciate them for herself, or discover their true worth.
Although, mentioning to the Mom that she should get them appraised was good advice.
It's nice to dream.
It reminds me of another case where I had been seeing a guy for almost 5 years pro bono. He then came in to a LOT of money and wanted to pay me a huge sum to make up for all the free sessions I had given him over the years. That is, unfortunately, unethical as well.
Haikus are easy
But do not always make sense
My swaps and sales are now listed here:
And here (just search for Slim):
Slim, you sound like you know what is right and what is wrong in terms of the ethics in your profession so I have no doubt you will make the correct decision. I am just trying to play devil's advocate and ask what if? On the other hand, man, it would be sweet to even get to look at the collection though. Even if you could not "dig into it" still be great to see it.
Last edited by TheAttorney; 12th May 2009 at 06:28 PM.
Haikus are easy
But do not always make sense
My swaps and sales are now listed here:
And here (just search for Slim):
You know you're gonna just have to check out that collection! I don't see any reason why it would be unethical to ask about a barter/sale, when it could be mutually beneficial for all involved. Do it!
Absolutely agree with TheAttorney's assessment.
My advice to the OP is to totally avoid the subject, as there will most certainly be a clash when an element of personal business is injected into a clinical/therapeutic environment and situation.
It would certainly pique my curiosity, being in that situation, but I would strongly advise not becoming involved - directly or indirectly.
I know you did the right thing but...damn.
It seems logical to refer them to a qualified appraiser & then be sure to get in there & purchase some of those items if they're to be sold.
See my blog; http://www.basenotes.net/blogs/2645-kumquat
tough situation, my head is spinning just hearing this story, I was in a similer when I was a preteen, my great grandmother died and left behind an entire nearly unused Jean Patou Ma collection like this one
Now since I was into perfume at the time my mom said I could have it but at that time I was in to the fruity sugary perfumes like Pink Sugar that every preteen girl wears so I turned her down and the collection was sold I regret that mistake every time I see a bottle of Jean Patou
I am not afraid... I was born to do this.
-Joan of Arc
Attorney is exactly correct.
It is plugging into something you desire. Your training and position of trust is all about keeping your desires separate, and helping the client. If you are having trouble, imagine substiting sexual attraction for the perfume - would you give into your desires then? Absolutely not.
By the way - you also did the right thing telling her about the potential value.
Edt - but reading other people's compassionate posts reminded me that you are a human being as well as a therapist. Bloody difficult situation that and a proper challange.
Last edited by hirch_duckfinder; 12th May 2009 at 08:31 PM.
"Dont try to be original. Be simple. Be good technically, and if there is something in you, it will come out. - Henri Matisse.
"Wear R de Capucci" - Hirch Duckfinder
But it's nice to dream.
Clearly, if you seriously consider this, you should seek professional advice. Can you call your State's licensing authority to get an ethics opinion?
I think there is some danger to your credibility in your patient's eyes. At some point in the future, would she shun your advice on the rationalization that "she was all about my grandma's perfume?" On the other hand, she's considering throwing them in the trash, so she's not clinging to them for sentimental value. These folks actually might be thrilled: "You mean, instead of putting this crap in a landfill, you'll take it off our hands and write off our huge outstanding balance? Yippee!"
We have already discussed how a barter can be approached ethically. Your past due balance can be established objectively. If there were an independent appraisal, or some objective criteria for setting a value, then the perfume collection could be established objectively. There would be a clear paper trail showing that you did not take "advantage of your client at a time when she is suffering severe and debilitating grief."
The bottom line is that, while you do what you do for people because you want to help them, you also expect to be paid. These folks owe you a lot of money. You provided them with a valuable service, and you deserve to be paid -- by cash, check, money order, or whatever. I would weigh whether there is any therapeutic downside to pursuing the matter. If there were not, then I would run it past my licensing authority and establish objective criteria for the valuation.
Slim, I just love your story. What a stunning yet painful situation to be in. I think Ruggles's comment about a Larry David script is right on.
I think it was the right thing and helpful to tell the mother about the potential value. That was a kind and responsible thing to do.
We all know your integrity and priorities. It sure is nice to dream isn't it? And nice to ache to see and smell the collection--I mean, how could you not? How could you not think about what a coincidence it is that you can appreciate the inheritance?
Great story, good show, and we really feel for you!
That girl, that bottle, that mattress and me.
Tell me who it is, my friend does appraisals and home clean-outs. He could just say someone at the funeral parlor referred him if they needed help tying up the loose ends. This is why I never continued on with more than a minor in Psych. I would be like "LET'S MAKE A DEAL!!!"
Quand on boit l'eau, il faut penser à sa source
I think all of us can sympathize with you Slim, about how incredibly hard this situation is to do the right thing.
Good luck.
"Acknowledging the good that you already have in your life is the foundation for all abundance."
-- Eckhart Tolle
Good story -- perhaps you could simply ask her if the perfumes are for sale? She may even bring up the bartering idea herself. It's in her power to come up with the selling price -- if she says $250, nice deal.
Peace ~ Markymark
By the way, here is what the Ethical Principals of Psychologists and Code of Conduct says:
http://www.apa.org/ethics/code2002.html#6_056.05 Barter With Clients/Patients
Barter is the acceptance of goods, services, or other nonmonetary remuneration from clients/patients in return for psychological services. Psychologists may barter only if (1) it is not clinically contraindicated, and (2) the resulting arrangement is not exploitative.
1) Bartering seems to be allowed as long as its not an exploitation of the client.
2) Bring the issue up with your licensing board's ethics division/hotline and they'll be able to guide you. this also allows you to show that you've done some due diligence into the matter and didn't act in an inreasonable manner if you do decide to barter.
3) Keep your perfume purchase and the service-billing entirely separate. If there is an estate sale, or the family is willing to sell the items, tell them that you will match the highest bid/offer, plus 10%.
Of course, as mentioned, you should bring any option up with the ethics committee of your licensing board. It would seem, however, obtuse to disallow you from purchasing something from a client in a separately related transaction, when the client will be selling it anyway, and there is open negotiation involved.
Last edited by Uppercut; 12th May 2009 at 09:35 PM.
Can't you tell her that you have an interest in fragrances and that you'd advise her to sell it on ebay or get them appraised and then sell them instead of throwing them out?
And be sure to insist on international shipping :P
But once you get locked into a serious perfume collection, the tendency is to push it as far as you can.
didn't your patient tell you that she thought about throwing them away?
seems like a lot of jumping to worst case scenarios here....
I don't know alot about legal ethics, but sheesh, why let something that people value the world over go to waste? that right there seems like the worst crime of all.
and that's my 2 cents.
Quand on boit l'eau, il faut penser à sa source
Don't risk your license. It's not professional and it is borderline unethical, especially since you brought it up.
As a therapist, you're hopefully in therapy. Discuss it with your therapist.
Last edited by adonis; 12th May 2009 at 11:08 PM.
if you mention "college fund" and "potentially valuable collection" I'm sure the mother would rethink throwing out the perfume.
I would not offer to "take it off their hands" for a mere few hundred dollars in past due bills.
Last edited by kess; 12th May 2009 at 10:44 PM.
Substitute a rare automobile, a wonderful house, an eye-popping coin collection or a vintage boat you, as a pretty savvy collector/user of any of those, would like to own. The same ethics generally considered appropriate in your profession for dealing with those situations should apply to the fragrances.
Last edited by kbe; 12th May 2009 at 10:48 PM.
These things cannot be long hidden: the Sun, the Moon, the Truth--Buddha
I don't see the true ethical dilemna here. I understand the situation and the fear of overstepping the ethical boundaries, but if you offer your client's parents a sum for the collection after an inspection, and this entire situation occurs outside of the professional environment, with no bearing to your relationship with the client, where is the ethical dilemna. You are not using the collection as a bartering currency, and you are not endangering your client in any way, including financially.
Note to self:
#1. Have all my fragrances placed in the crypt with me for the after life.
#2 Cancel future therapy sessions.
Peace ~ Markymark
As an value-added service you could offer to bring the bottles to the "recycling center."
I know some colleagues (physicians) that took alternate forms of payment because the patients were too poor. However, I agree with everyone here that bartering is not the professional approach in settling past due accounts. Take the higher road.
Is the juice worth the squeeze?
Is the client focusing on the good times they had, their memories together, and the life of the recently decesed? or focusing only on her own pain, and her own feelings regarding the situation? See where the client leads you, and if it is the former, ask about things they enjoyed together, hobbies/mutual hobbies, the grandmother's friends, and activities with friends that brought her joy and such....etc...there is a way to create this path, it is slow and subtle, and only if the client leads this way in her responses to your questions.
Last edited by DULLAH; 13th May 2009 at 07:06 PM.
I'm with Boston. Suggest that the granddaughter spend at least a little time with her grandmother's passion as a long term connection. Maybe connect her to an afficionada in the same town who can help her smell the things she can understand first and save the acquired tastes for later.
If she and her mother have negative feelings toward the grandmother, at least suggest that they see each box or bottle as a $100 bill!
If her mother thinks she can afford to throw them out after knowing their value, she can afford to pay the bill.
I also suspect they are playing with you.
This.If her mother thinks she can afford to throw them out after knowing their value, she can afford to pay the bill.
And I tend to agree with the people saying they are playing you.
Wait till she does throw them away, and then go dumpster diving.
Last edited by The Duke; 14th May 2009 at 03:02 PM.
I was thinking of this post when looking at that vintage auction listing here.
Any new developments on this situation?
Why I stopped going to therapy.It was one of those typical therapist moments where the client is rambling on and I was totally preoccupied and having trouble listening to her for the rest of the session
But, seriously.. I mean, I know you are human and all, but that comment - perhaps because of the inclusion of the word "typical" - is quite disconcerting.
***For sale:
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Offer her cash
"There is a principle which is a bar against all information, which is proof against all arguments and which can not fail to keep a man in everlasting ignorance-that principle is contempt prior to investigation." HERBERT SPENCER
Vintage Patou, Dior, Caron and Guerlains deserve strong unethical correctness indeed
Simply ask her if she's going to sell them and ask for the price or make an offer.
:::::: Visit My Blog: La gardenia nell'occhiello ::::::
If my therapist made any such proposal to me it would seem opportunistic and it would have a chilling effect on my willingness to speak openly and frankly with my therapist. Blurring boundaries is bad for the therapeutic relationship.
Bartering seems more ethical if it is negotiated at the start of the therapeutic relationship rather than arising in response to a confidential disclosure, even a minor one made in passing.
One important question stands out to me: Do they know that you are a fragrance collector/enthusiast?! It sounds like you had the right moment(s) to plant the seed while she was "rambling on"... All you had to do was say, "Oh really? She collected fragrances? That's a coincidence - so do I!" and if they didn't take it from there by at least asking you for some advice, let alone selling them to you, then they are indeed too emotionally distressed right now to even consider making a fragrance deal with. I'd find a tactful way to at least express your interest in them in the mean time, so they don't do anything stupid (like actually throw them away!) but definitely hold off making any specific plans or trying to organize a deal!
Lately I've been wearing:
Windsor, Bois de Santal, Original Santal, Elixir, Douro, Endymion, Reflection, Arcus, Marwah
Why not just suggest she get the collection evaluated, maybe put up for auction...
There are bound to be some serious bidders out there. That way not only would she and her
family benefit, but you could also find out when the auction was, and go and bid...
Nothing unethical about a public auction. If you have the winning bid then fine, if not well....
..that's life, nothing ventured..
Clearly, broaching the subject directly is an iffy proposition, with potential legal ramifications, right?
May I suggest you stalk her, figure out when she isn't home, b & e into her house, and evaluate the collection for yourself? Perhaps you should make mad, hasty decants into vials in your breast pocket, so that no missing bottles will be apparent. ... before making a narrow escape as she and her mother pull into the garage. As this obsession consumes you more, you may begin you to view yourself as something of a specially-chosen savior (which you are), sparing these rare fragrances from their impending disposal. You can give decants to all of us here. But, mostly, I think you should go back repeatedly to decant, with more and more sense of purpose each time and a rising feeling of animosity toward your client, the fool that she is.... (This is natural.. and forgivable; the observations made by the worlds true heroes are complex...)
Hope that helps.
Last edited by Hillaire; 5th June 2009 at 08:07 PM.
Go for it!


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- ITV Report
- ITV Report
Capital One Cup preview
Live updates
- ITV Report
Newcastle crash out of Capital One Cup
Newcastle United have lost out on a place in the Capital One Cup semi-final after a 4-0 defeat to Spurs at White Hart Lane.Read the full story ›
Colback's Wembley alarm call
Sunderland midfielder Jack Colback has recorded a special alarm for fans to wake up to on the morning of Sunday's Capital One Cup final.
The Black Cats face Manchester City at Wembley.
O'Shea's cup final alarm call
Sunderland defender John O'Shea has recorded a special alarm for fans to wake up to on the morning of Sunday's Capital One Cup final.
The Black Cats face Manchester City at Wembley.
Black Cats stars record cup final alarm calls
With more than 30,000 Sunderland supporters getting up early to make the long trip to Wembley for the Capital One Cup final on Sunday, the Black Cats are making sure that fans don't miss their alarm call.
Sunderland stars John O'Shea and Jack Colback have recorded special messages that fans can download from the Capital One Facebook page to set as their alarm on the morning of March 2.
Cup Final tickets to go on sale
Tickets for Sunderland's League Cup Final go on sale this morning.
The Black Cats will take on Manchester City at Wembley on Sunday 2nd March.
The club says it's expecting the tickets to be in high demand.
- ITV Report
Matchday live: Newcastle United v Manchester City
Get live updates as the Magpies host Manchester City in the Capital One Cup at St James' ParkRead the full story ›
Pardew hails "two great goals"
Newcastle United boss Alan Pardew said his side scored "two great goals" in their 2-0 victory over Leeds United in the Capital One Cup last night.
Striker Papiss Cisse grabbed his first goal of the season with a header after 31 minutes, before Yoan Gouffran sealed the win with an 18-yard effort in the second-half.
Speaking after the match, Pardew said: "They were two great goals. Both made by Sammy [Ameobi] in different circumstances. Good ability from Sammy for the first with a simple pass.
"The second goal was all about Gouffran setting himself and a fantastic hit."
Cisse's goal was his first in 11 games for Newcastle. Pardew added that he hopes the Senegal international can now return to his best form for the club. He said: "Goals can settle a player down and hopefully it will."
Beattie "very pleased" after cup win
James Beattie has expressed his delight after claiming his first win as player-manager of Accrington Stanley.
The League Two side beat Middlesbrough 2-1 at the Riverside in the First Round of the Capital One Cup last night.
- ITV Report
Capital One Cup preview
Middlesbrough, Hartlepool United and York City all begin their League Cup campaigns tonight.Read the full story ›
Cup derby tickets go on sale
Tickets for the Capital One Cup clash between Sunderland and Middlesbrough have gone on sale to season ticket holders.
Yesterday Boro expressed "extreme disappointment" after learning that away fans have been restricted to just 2,800 tickets for the fourth round tie. Sunderland says the 15% allowance was reduced because of previous bad behaviour by visiting supporters.
The match will take place at the Stadium of Light on Tuesday 30 October.


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Watercolor BeretCarol J. Sulcoski
Knit in a colorful yarn, this simple beret with an all-over stitch pattern makes a quick gift to knit.
Finished Size 16½" brim circumference, to fit 18–20" head.Yarn Schoppel Wolle Zauberball (75% superwash wool, 25% nylon; 459 yd [409 m]/100 g): color #1872, 1 skein. Yarn distributed by Skacel. Needles Size 2 (2.75 mm): 16" circular (cir). Size 4 (3.5 mm): 16" cir and set of double-pointed (dpn). Size 5 (3.75 mm): 16" cir. Adjust needle size if necessary to obtain the correct gauge.Notions Marker (m); tapestry needle. Gauge 32 sts and 32 rnds = 4" in patt st on largest needles.
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JK Audio's Concierge 2x6 Switch Core is the heart of their talk show system for managing multiple phone lines. It allows the connection of two hybrids across six telephone lines, with the switch matrix routing six analog phone lines to a JK Audio innkeeper (not included). The Concierge can add music on hold input, auxiliary phone integration, and intuitive call control. Two Concierges can be bridged together, creating a 2-hybrid, 12-line system. Guest Module control surfaces can also be added (up to 8 modules) to provide remote control of the switch matrix over CAT5 cable. The Innkeeper digital hybrids are globally compliant and compatible with most PBX and VOIP analog line ports.
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Phresh James - WanderLust
Artist: Phresh James
Producer: Bodega Creative Co.
Album: UniversalLvePeriod
Avg Rating: 3.6 ( 14 votes )
J.R.R. Tolkein once wrote, "Not all who wander are lost." On new single WanderLust first time featuree Phresh James proves that maxim true. Over a contemplative beat by Bodega Creative Co., the Miami native invites listeners to accompany him as he travels down the long and winding road to success in the music game. Does this meditative selection leave you craving more? Then you'll find what you seek on the Panhandle State repper's UniversalLvePeriod mixtape (complete with an accompanying, UnkleLuK-directed short film entitled Bruce Wayne Dark Knight), coming this summer.
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Written by richard on Jun 24, 2011
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Wragge Lawrence Graham & Co partners present update on shale gas exploration
On 6 May 2014, Wragge Lawrence Graham & Co partners Kieron Dwyer and David Ponsford joined Gilbert Porter and Brad Richards, partners at US firm Haynes and Boone, to host an international webinar entitled 'Update on shale gas exploration and development'.
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Chat with Swin Cash
Cash has two WNBA MVP awards, winning in 2009 and 2011.
Welcome to SportsNation! On Monday, WNBA star, and new member of the Chicago Sky, Swin Cash stops by to chat during the WNBA draft (2 p.m. ET, ESPN; 3 p.m. ET, ESPNU).
Cash, a three-time WNBA champion, was traded to Chicago in January following four seasons with the Seattle Storm. She won her third title with the Storm in 2010, after winning two during her time with the Detroit Shock from 2002-07.
In addition to her three WNBA titles, Cash also owns two NCAA championships, in 2000 and 2002 with UConn, as well as an Olympic gold medal from the 2004 Athens Games.
Send your questions now and join Cash Monday at 3 p.m. ET!
More Special Guests: Previous chats | SportsNation
Buzzmaster (2:58 PM)
We've got Swin!
Jeff (RI)
What are your memories of draft day?
Swin Cash (2:59 PM)
I remember we all kept fighting over what we were going to wear. Picking out outfits. Also, talking over where we were going to be drafted. You hear all sorts of things, but you never know.
Stef (FL)
How much has the whole draft day experience changed from when you entered the league until now?
Swin Cash (3:00 PM)
Oh, it makes me happy. You see all of the behind the scenes. They've added a lot of elements to the draft, not only helping the girls with hair and makeup, but helping the girls with the experience of becoming a pro athlete. How to approach the business side of it. It makes me happy to see the growth.
mae (ohio)
hey swin,love watching your play and wish you the best in chi town. what do you think it will take for the sky to make the playoffs this year.
Swin Cash (3:01 PM)
First, I give a lot of credit to Coach and the organization. I'm really excited about the team that they've put together so far. Now it's about staying healthy. It will be a tough year for all of the WNBA teams because of the Olympics. That will be our top priority going into camp is getting adjusted to the new system.
Kevin (CT)
How nervous were you before you heard your name called?
Swin Cash (3:02 PM)
I was really nervous, because before the draft, everything I was hearing I was going to Washington. I remember hearing that Sue getting picked No. 1 to Seattle. We were joking with her. Then I sat down and heard that Detroit picked me. I was shocked. I didn't hear anything about them picking me. But it was great for me. There were a lot of nerves.
Tommy (Madison, WI)
How are you going to make the Chicago fans embrace you?
Swin Cash (3:03 PM)
I've been to Chicago a few things already doing some chartible work. We really want to not only embrace Chicago on the basketball side, but the philanthropic side as well. If we work really hard and fight every single game, the fans will appreciate that. That's the mentality that we will come in with. The wins will take care of themselves.
Greg (VA)
best basketball memory?
Swin Cash (3:05 PM)
Ooooh....that's tough! I've been really blessed to win championships at every level that I've played. One of the most amazing things is being able to play for your country. Having that Olympic gold medal put around my neck was pretty special. But every championship has its own place in my heart.
Tommy (Madison, WI)
Are you a Chicago Bulls fan?
Swin Cash (3:05 PM)
Yes, actually. That's the one thing that I missed in Seattle that we had in Detroit. I was in Detroit during the Pistons runs and we had our good teams with our teams. I missed that NBA feel. Chicago is a huge sports town. I hope we can carve a little piece for the Sky. I'm excited for that challenge.
Gayle (Ohio)
Who inspires you?
Swin Cash (3:07 PM)
Off the court, my mother inspired me. She's a woman that works really hard every single day. She's working as hard now as when I was little. Seeing that work ethic, when people talk about my aggressive style, I don't know any other way, that's what I get from my mom. In sports, Magic Johnson. Not only what he does off the court but off the court, having the social awareness and the philanthropy. I try to work and grow like someone like him.
Matt (Sandusky, OH)
What is your fondest memory of your WNBA draft day experience?
Swin Cash (3:08 PM)
One of my fondest memories was after we all got drafted, we had a moment in the back to take pictures and sit down. We all realized it's over. That college and UConn is done. We were going to step out into the real world and become women with Sue Bird, Jones, Williams and myself.
Kris (CA)
were you surprised by the trade?
Swin Cash (3:09 PM)
Yeah, I was surprised, but with my faith, everything, I believe, happens for a reason. I look forward to the challenge ahead in Chicago. I am thankful for my time in Seattle and my memories there.
Amy (NYC)
what kind of pizza do you like? are you a fan of Chicago deep dish?
Swin Cash (3:10 PM)
Yes. In one of my first trips to Chicago, I went out and tried different pizzas. I love to eat, so I'll have a grand time in Chicago.
Swin Cash (3:11 PM)
I just want to thank all of the fans for all of your support. I look forward to the new challenges ahead in Chicago and in the Olympics. Follow me at SwinCash.com and on Twitter: @SwinCash.
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This section contains 5,743 words
(approx. 20 pages at 300 words per page)
Critical Essay by Stanley Brodwin
SOURCE: "The Veil Transcended: Form and Meaning in W. E. B. Du Bois' The Souls of Black Folk," in Journal of Black Studies, Vol. 2, No. 3, March, 1972, pp. 303-21.
In the essay below, Brodwin examines theme and structure in The Souls of Black Folk and remarks on Du Bois's presentation of black consciousness.
No student of black culture in American can escape the melancholy conclusion that, amid the wide range of human tragedy slavery and racism have inflicted on an entire race, black men of talent and genius have had to suffer in more complex ways than their less-gifted brothers. Apart from the general agony he shared with his brethren, the black artist or intellectual has always been forced to channel his natural abilities and personal aims into political and social arenas where they could best be used to achieve civil rights and human dignity. Black intellectuals had to accept the sacrifice of personal ambition, recognizing that there were issues and causes that transcended individual goals. The spiritual compensations for such sacrifice could be great, as DuBois himself pointed out: "And to themselves in these days that try their souls, the chance to soar in the dim blue air above the smoke is to their finer spirits boon and guerdon for what they lose on earth by being black." But the price still had to be paid in order to soar above the smoke. The price was particularly heavy in literature, for no black writer could escape the racial imperative thrust on his work or person. Even the colonial poetess, Phillis Wheatley, whom Richard Wright described as being "at one" with her American culture and who carefully kept militant racial themes out of her work, was made the subject of racial controversy. Important nineteenth-century black writers such as William Wells Brown, James Madison Bell, David Walker, Frederick Douglass, Martin R. Delany, Frances E. W. Harper, Paul Laurence Dunbar, and Charles Waddell Chesnutt all had to turn their literary efforts into attacks against slavery, disenfranchisement, or cultural stereotyping, using a variety of strategies in their works to do so.
Novelists like Sutton Griggs (and Chesnutt) finally turned away from fiction as a weapon with which to break down racial injustices. In the twentieth century, the writers of the "Harlem Renaissance" struggled to reconcile the claims of art and propaganda, a problem debated by such contemporary figures as James Baldwin, Ralph Ellison, LeRoi Jones (Imamu Baraka), and Eldridge Cleaver. But in the whole spectrum of black writing from the colonial period until today, W. E. B. DuBois stands out as the one acknowledged genius who poured his energies into almost every literary form available to him. Indeed, he lived his thesis that the Negro is "primarily an artist." Today, however, despite his image as a propagandist, his academic reputation rests rightly on his great sociological and historical works, beginning with The Suppression of the African Slave-Trade to the United States of America, 1683–1870 (1896). Yet he wrote a small body of effective poetry, five novels, an autobiography, and several volumes of what can only be called poetic essays which mix autobiographical and sociological matter. Out of all this work, The Souls of Black Folk (1903) alone has reached a wide audience, in more than twenty editions. In the burgeoning Black Studies programs throughout the country, it is required reading, and is now—belatedly—included in American history and literature courses in some universities. James Weldon Johnson, who himself was a fine writer and scholar, wrote that The Souls of Black Folk has had "a greater effect upon and within the black race in America than any other single book published in this country since Uncle Tom's Cabin." In short, the work has become an established part of American literary culture and history. However, apart from an occasional appreciative glance at the literary aspects of this unified collection of essays, the book has received no extended criticism.
When it is examined, it is nearly always in terms of DuBois' radical break with Booker T. Washington's accommodationism and its evocation of a new spiritually militant mood from the black intelligentsia. The book's most famous line, "The problem of the twentieth century is the problem of the color-line" is invoked as DuBois' central insight, though DuBois later revised this idea in terms of a more general Marxist orientation. And there is no doubt that the book was in the vanguard of a social revolution that was soon to create, under DuBois' aegis, first the Niagara Movement and then the NAACP. It is only when The Souls of Black Folk is studied as a literary phenomenon, however, that its true meaning emerges. For beyond the clear sociological analysis of the black man's plight during the nineteenth century, DuBois presents an intensely personal vision of how one man confronted and transcended the complex tragic life generated in living behind the veil of the color line. To this end, DuBois employed a variety of literary techniques handled with skill: rhetorical tropes, allegory, symbolic patterns, personal confession, biography, and musical motifs from the sorrow songs or spirituals. Using all these elements to create his organic vision, DuBois structured fourteen essays in the form of a neo-Hegelian dialectic whose stage of synthesis carried him—and by extension, all those who would follow—into a spiritual realm of historical and racial understanding that does not merely rend, but transcends the veil of color. This literary strategy is at once relevant to both black and white man, giving the work its universal dimension.
DuBois recognized the fact that the black community could not, with its weak power base, achieve a social revolution completely on its own. He was able to see the symbiotic relationship between white and black in America, and he strove to enlighten his white audience as to the specific psychological and economic tensions and bonds that affected both races. Therefore The Souls of Black Folk had to be not only a force in awakening black pride, but also a spiritual guidebook for whites, most of whom had little awareness of the genuine strivings and psychic realities in black folk. Like many black writers, DuBois had to speak to audiences of two different mental and cultural dispositions, and bridge the gap between them. He had to integrate the "protest" or propaganda aspects of the work with the purely descriptive and personal. And beyond both of these tasks—intrinsic to the very nature of black writing in America—DuBois had to reconcile the "twoness" within himself, if only to give personal validity to his larger social and spiritual aims.
All this DuBois sketches in for the reader in "The Forethought." He will talk about the spiritual strivings of blacks and the effect of emancipation upon them; he will talk of "the two worlds within and without the Veil," and the "central problem of training men for life." Finally, he will speak of the "deeper recesses" of black souls. What this structure actually does is to delineate three major phases of black history and strivings. The first phase is that of revolt and freedom—the whole Civil War complex—the second phase is that of moral, intellectual, and economic adjustment, attendant with all the temptations of the white man's values for blacks, passivity in the face of white power, and the effect of personal tragedy on DuBois' own striving; the third phase deals with the necessity to affirm life in the face of tragedy as seen through Alexander Crummell, "John Jones," and the sorrow songs themselves.
Throughout this pattern runs the thread of DuBois' spiritual autobiography. In the first chapter, "Of Our Spiritual Strivings," DuBois tells us how, as a young man growing up in New England, he discovered the Veil between himself and his fellow white students, and how he "held all beyond it in common contempt, and lived above it in a region of blue sky and great wandering shadows." Here we have a passive transcendence which will gradually develop over the years into a dynamic and intellectual action. But this passive transcendence enabled DuBois to reflect upon his own inner life and that of his race. Reflection yielded two spiritual poles around which the whole work revolves: self-consciousness and culture. Indeed, it would not be an oversimplification to say that these two concepts embodied the values implicit in DuBois' whole life. For he saw that the Negro—"born with a Veil"—lived in a world which "yielded him no true self-consciousness, but only lets [sic] him see himself through the revelation of the other world." A black man "ever feels this twoness—an American, a Negro; two souls, two unreconciled strivings." Therefore, the "history of the American Negro is the history of this strife—this longing to attain self-conscious manhood, to merge his double self into a better and truer self." This "truer self" admits of no subordination of one side to another. Although DuBois did push his American identity aside in order to affirm his being a Negro when he came to Fisk University, at this point he wishes only to make it possible "to be both a Negro and an American." The result of this synthesis is to allow the Negro to be a "co-worker in the Kingdom of culture." DuBois knows, too, what the pitfalls will be before one can reach such a synthesis. For in his attempt to be a coworker, the Negro may actually find himself slipping backward instead of going forward. Indeed, as DuBois asserts: "real progress may be negative and actual advance be relative retrogression." To dramatize the Negro's problem in this respect, DuBois employs the Greek myth of Atalanta and Hippomenes:
Perhaps Atlanta was not christened for the winged maiden of dull Boeotia;… swarthy Atalanta, tall and wild, would marry only him who outraced her; and how the wily Hippomenes laid three apples of gold in the way. She fled like a shadow, paused, startled over the first apple, but even as he stretched his hand, fled again; hovered over the second, then, slipping from his hot grasp; flew over river, vale and hill; but as she lingered over the third, his arms fell around her, and looking on each other, the blazing passion of their love profaned the sanctuary of Love, and they were cursed. If Atlanta be not named for Atalanta, she ought to have been.
DuBois was troubled that the growth of industrialism in the South would gradually brutalize the last vestiges of a Southern humanistic tradition though feudal myths might still linger in them. The goal of wealth was replacing the Platonic ideals of "Truth, Beauty, and Goodness" and posing a genuine spiritual threat to the "Black World beyond the Veil." In a vivid image, DuBois sees "this young black Atalanta" infected with "mammonism," degenerating into an economic miscegenation with the South: "lawless lust with Hippomenes."
It is this condition—or temptation—that makes the Negro peer into himself "darkly as through a veil." Here the allusion to St. Paul's message to the Corinthians carries the double suggestiveness as to what black salvation is in the dark veil-mirror of existence, and as to what might be the depth of black guilt if the race cannot penetrate to spiritual values instead of material ones. For the black man may see himself, as all others, darkly, affirmatively, and save himself for himself. "So," DuBois writes "dawned the time of Strum und Drang" within the black soul. The storm and stress is, of course, also within the whole structure of black adjustment to emancipation and the economic stresses that soon followed. These problems are studied carefully in the essay on Booker T. Washington, whose compromising speech at the Atlanta Exposition in 1895, according to DuBois, set back the black struggle for manhood and civil rights. And in the essays "Of the Wings of Atalanta" and "Of the Training of Black Men," DuBois formulated his doctrine of the "Gospel of Sacrifice," insisting that young, dynamic blacks "learn of a future fuller than the past, and hear the voice of Time: 'Entbehren sollst du, sollst entbehren.'" Like Goethe's Wilhelm Meister [the protagonist of the play of the same name from which the preceding German quote was taken], they must learn to renounce, and renounce they must. DuBois is grateful to the Freedmen's Bureau for what it was able to accomplish for Negro education during Reconstruction, though it failed to fulfill its purposes entirely; he is grateful for the New England "schoolmarms" who came down South to teach blacks; but the Negro intellectual elite, the Talented Tenth, was not being reached. Under the control of Southern white money, Negro schools were kept basically industrial and second-rate, blunting the drive toward a genuine higher education blacks so desperately needed, but which seemed to threaten white supremacy. The question of higher education was DuBois' idée fixe, and he strove to be a living example of black intellectual accomplishment. DuBois wrote of the universities that they must be the "Wings of Atalanta" which will bear the Negro past the "temptation of the golden fruit." The university was central for the movement that would lead blacks into a meaningful synthesis between self-consciousness and culture:
The function of the Negro college, then, is clear: it must maintain the standards of a popular education, it must seek the social regeneration of the Negro, and it must help in the solution of problems of race contact and cooperation. And finally, beyond all this, it must develop men. Above our modern socialism and out of the worship of the mass, must persist and evolve that higher individualism which the centers of culture protect; there must come a loftier respect for the sovereign human soul that seeks to know itself and the world about it; that seeks a freedom for expansion and self-government; that will love and labor in its own way untrammeled alike by old and new.
This is a statement that derives from DuBois' immersion in New England intellectual life as well as his own firsthand knowledge of black needs; it is a statement that consciously evokes the values and rhetorical language of Emerson and William James. For we must not forget that DuBois studied with James at Harvard and held him in supreme regard.
At the end of this chapter, DuBois brings his personal dialectic to its climax. His blackness (thesis) and his Americanness (antithesis) have been bridged by learning, teaching, and confronting the duality within himself; then, bearing himself past the temptation of the golden apples which threatened to destroy any spiritual reconciliation, DuBois is at last able to penetrate to his own self-consciousness and culture (synthesis):
I sit with Shakespeare and he winces not. Across the color line I move arm in arm with Balzac and Dumas, where smiling women glide in gilded halls. From out the caves of evening that swing between the strong-limbed earth and tracery of the stars, I summon Aristotle and Aurelius and what soul I will, and they come all graciously with no scorn nor condescension. So, wed with Truth, I dwell above the Veil.
Here DuBois has replaced the lure of the golden apples with the lure of the knowledge that transcends color; in so doing, he has made himself the incarnation of the ideal which perceptive white, as well as black, men cherished. A meeting ground is established for both races, but it is a ground which implicitly flatters and inspires each at the same time.
While a dialectic progression to a high synthesis was perhaps DuBois' most important strategy of form, he did not ignore other techniques. One of the most important of these is thematic imagery. As a man "who probably felt much more poetry than he wrote," DuBois was well aware of the powerful impact vivid imagery makes in any kind of literature. At least two of his poems, "The Song of the Smoke" (1899) and "A Litany at Atlanta" (1906) are notable for their remarkable images and have become indispensable to any study of black poetry in America. The Souls of Black Folk contains a wide range of imagery which derive from four main sources: war, the Bible, Greek mythology, and nature, DuBois speaks of the "advance guard" of young black students climbing toward their "Canaan"; of the need to use the ballot as a "weapon" against gradual disenfranchisement and economic rape; of the need for the white man to know that if "your heart sickens in the blood and dust of battle," for a young black boy "the dust is thicker and the battle fiercer." There is the necessary warning that the black will grasp at a "gospel of revolt" if his conditions are not ameliorated. DuBois said clearly that "the doctrines of passive submission embodied in the newly learned Christianity" and wielded by that all-important life-phenomenon for the black—his church—were creating "a note of revenge" in the souls of his people genuinely seeking freedom.
Biblical imagery and allusions appear constantly in The Souls of Black Folk, and I have already alluded to a few of them. DuBois accepted—as a basic metaphor, if nothing else—the traditional black identification with the Children of Israel and the search for their Promised Land. DuBois' language often takes on biblical rhythm and syntax as when he cries "Why did God make me an outcast in mine own house?" After speaking of his being "wed with Truth," DuBois asks America: "Are you so afraid lest peering from this high Pisgah, between Philistine and Amalekite, we sight the Promised Land?" Then there is the religious "awakening," when "the pent-up vigor of ten million souls shall sweep irresistibly toward the Goal, out of the Valley of the Shadow of Death, where all that makes life worth living—Liberty, Justice, and Right—is marked 'For White People Only.'" The universal biblical image of death is repeated, most poignantly, in the chapter on the death of his son, "Of the Passing of the First-Born." The "Shadow of Death" covers his child, who was born within the Veil. DuBois had struggled to transcendence through sacrifice and knowledge, but his child achieved it through death:
Are there so many workers in the vineyard that the fair promise of this little body could lightly be tossed away? The wretched of my race that line the valleys of the nation sit fatherless and unmothered; but Love sat beside his cradle, and in his ear Wisdom waited to speak. Perhaps now he knows the All-love, and needs not to be wise. Sleep, then, child—sleep till I sleep and waken to a baby voice and the ceaseless patter of little feet—above the Veil.
Yet, in the following chapter, "Of Alexander Crummell," he uses the same imagery with a note of affirmation. For Alexander Crummell, a remarkable black clergyman who spent many years in Africa as well as America fighting for black dignity and culture, triumphed over the "temptation[s] of Hate … Despair … and Doubt, that ever steals along with twilight. Above all, you must hear of the vales he crossed,—the Valley of Humiliation and the Valley of the Shadow of Death." We immediately think of Bunyan's Pilgrim's Progress, as DuBois wishes us to do, and to see in Crummell a black Christian who will one day sit with a King: "a dark and pierced Jew, who knows the writhings of the early damned, saying, as he laid those heart-wrung talents down, 'Well done!' while round about the morning stars sat singing."
Along with biblical patterns and images, DuBois exploited the Greek tradition in Western culture. The myth of Atalanta and Hippomenes was used to penetrate the dilemma young black intellectuals found confronting them. In the chapter "Of the Quest of the Golden Fleece," DuBois uses another myth to illuminate the plight of the black worker and sharecropper. The essay is a brilliant analysis of the economic conditions in the ante- and postbellum South and the role cotton played in shaping them. Land values, rent, crops, and the economic heritage of slavery are all discussed, and it is made clear how the black man was forced into unending debt and peonage. The golden fleece of cotton now covers a "Black and human sea" in America, far from its mythical home in Asia Minor, the Aegean and Black Sea lanes where … "one might frame a pretty and not far-fetched analogy of witchery and dragon's teeth, and blood and armed men, between the ancient and the modern quest of the Golden Fleece in the Black Sea." The wry pun on the Black Sea gives the passage a glint of bitter humor, but the conception as a whole makes startlingly vivid the transformation of the past's noble and imaginative mythology into the dehumanizing Southern myth of King Cotton and the pseudo-aristocratic plantations built on serf-black labor. Indeed, the city of Atlanta, Queen of The Cotton Kingdom, had already been dubbed by DuBois as the "new Lachesis, spinner of web and woof for the world." DuBois well knew he was struggling against a system which seemed to most blacks fate itself.
Finally, one passage may be used to illustrate DuBois' frequent use of nature imagery in vivifying his narrative. He is imagining Crummell's confrontation with Bishop Onderdonk, a corpulent white clergyman who has rejected the idea of Negro representation in his Church convention:
I seem to see the wide eyes of the Negro wander past the Bishop's broadcloth to where the swinging glass doors of the cabinet glow in the sunlight. A little blue fly is trying to cross the yawning keyhole. He marches briskly up to it, peers into the chasm in a surprised sort of a way, and rubs his feelers reflectively; then he essays its depths, and, finding it bottomless, draws back again. The dark-faced priest finds himself wondering if the fly too has faced its Valley of Humiliation, and if he will plunge into it—when lo! it spreads its tiny wings and buzzes merrily across, leaving the watcher wingless and alone.
The imagery that DuBois employed in The Souls of Black Folk was the kind familiar to most intelligent readers at that time. DuBois used such imagery not only because he was imbued with traditional nineteenth-century notions of literary culture, but because the imagery created an esthetic commonality between himself and his white reader. At the same time, his display of well-earned erudition and easy familiarity with the cultural signs of the white world helped to elevate the image of the black mind in many reader's eyes.
It is the chapter "Of the Coming of John," however, that best reveals the peak of DuBois' art in The Souls of Black Folk. Here is a section that can easily stand as a self-contained short story and which contains all the lineaments of that genre. Description of locale, characterization, plot, and imagery all combine to make it a paradigm of DuBois' tragic vision which remained darkly at the back of his thrust be transcendence. The bare outline of the story suggests a racial tragedy more reminiscent of Richard Wright's early tales in Uncle Tom's Children than what we would expect from DuBois' profound sociological genius. Young "John Jones" is a "long, straggling fellow" forever late for his classes at a preparatory school in Georgia, but a constant source of high merriment to this schoolmates. A good-natured but lazy student, he gets suspended, only to work his way back to school and college. Now filled with the seriousness of life, John returns to his hometown, Altamaha by the sea, in Southeastern Georgia. His family and the black community await his coming in joy and trepidation. At the same time, the son of the town's white judge arrives from Princeton. The two boys had met at a performance of Lohengrin, and the black John had to give up his seat to the white John, who could not acknowledge the black youth he had known as a playmate. The black John, now a chastened young man of profound depths, returns home to teach according to the Judge's rule of preventing "fool ideas of rising and equality" coming into his people's minds. But John begins to teach "dangerous" notions—in particular, the ideas of the French Revolution. His school is, of course, closed. After the judge's decision, the white John, himself now aimless, drifts off into the woods where he meets and attempts to seduce a Negro kitchen maid. The black John, having decided to leave Altamaha and to follow the "North Star," also wanders into these same woods, brooding on his defeat. Seeing "his dark sister struggling in the arms of a tall and fair-haired man," he silently picks up a fallen limb and kills him. Then, as in a daze, he remembers his early prankish school days and the discovery of his identity while the melodies of Lohengrin pass through his mind. He sits and waits for the lynch mob to get him, but can only feel pity for the "haggard white-haired man" with the rope. His eyes closed, John turns toward the sea, "and the world whistled in his ears."
The character and destiny of John Jones are clearly a merging of two symbolic types; he is in the first instance the embodiment of the tragic fate implicit in the black man's striving to get beyond the debased heritage of slavery. When John comes to talk at his Church, he reflects only on "what part the Negroes of this land would take in the striving of the new century." His sister can only ask him, "does it make every one—unhappy when they study and learn lots of things?" His answer can only be that it does. As a sign of her own awakening depth and response to John, she too now wishes to be unhappy. The irony is that racism will not even allow the Negro the luxury of his unhappiness, an unhappiness born out of his newfound but stifled awareness of identity and world culture. Such frustration, DuBois makes clear, can and does create an inner resentment and despair so deep that violence becomes the last meaningful action. In the end, John—and the Negro—nevertheless achieve a moral dimension denied to the white and a pure, though isolated, relation to "The great brown sea" of nature. Second, John is a black John the Baptist preparing a way in the wilderness for salvation through knowledge. At the Church, John can only scold the bickering Baptists and Methodists:
"Today," he said, with a smile, "the world little cares whether a man be a Baptist or Methodist … so long as he is good and true. What difference does it make whether a man be baptized in river or washbowl, or not at all? Let's leave all that littleness, and look higher." Then thinking of nothing else, he slowly sat down. A painful hush seized that crowded mass. Little had they understood of what he said, for he spoke an unknown tongue, save the last word about baptism; that they knew, and they sat very still while the clock ticked.
He is another voice crying in the wilderness. But this black John, emancipated from the fundamentalist traditions of his fathers, has no Savior to turn to, unless it is the freedom of the mind itself. And though he kills in the end, that inner freedom is not lost, though it is rendered impotent to change the world. John is lynched—America's version of crucifixion—but there seems little hope that its meaning will be recognized. There is only vengeance and countervengeance. Throughout the story there runs the poetic motif of the sea which gives a rich and universal quality to its mood. John Jones "came to us from Altamaha … where the sea croons to the sands and the sands listen till they sink half drowned beneath the waters, rising only here and there in long, low islands." And when he goes to New York after his graduation, the hurried masses remind him "of the sea … so changelessly changing, so bright and dark, so grave and gay." Most significantly, John drifts into a vision of his home, his mother, and his sister as he listens to the music of Lohengrin: "And his heart sank below the waters, even as the sea-sand sinks by the shores of Altamaha, only to be lifted aloft again with that last ethereal wail of the swan that quivered and faded away into the sky." This is the sea toward which he turns his closed eyes at the end of the story, the sea whose movement from ebb to flow symbolically drowns and then regenerates his heart's needs. For John belongs to Altamaha and its rice fields, the natural beauty of the earth he is heir to, the tragedy of the black man in the midst of it all; yet he is also heir to that mystic world of the knights of the Holy Grail whose quest in his own way he emulates. Indeed, DuBois may well have meant to suggest symbolic parallels between John and Lohengrin. Both characters are charged with mystically conceived missions; Lohengrin must keep his identity a secret in order to do good; John must find his identity; both meet treachery. But Lohengrin can return to the Knights of the Holy Grail having freed Gottfried from being a swan; John frees a sister and faces a lynch mob with only a dream of the sea beyond in his mind. The reality of the black man in the American South and the high mystic romanticism of Wagner symbolize two contradictory states of being, but for DuBois the contradiction can be resolved by the capacity of the mind to synthesize and transcend experience. John begins as stereotype and ends as a doomed but self-conscious and cultured hero. He is at once an individual and "collective" hero. In him reside the souls of black folk. Sociology and poetry are harmoniously merged.
DuBois chose to end The Souls of Black Folk with an impassioned analysis and appreciation of Negro spirituals, or "sorrow songs." Beginning with "Nobody Knows de Trouble I See," in the first essay, he prefaces a bar of music from various spirituals to each succeeding essay, thereby giving the reader a chance, musically, to feel the particular pathos so fundamentally part of the black's "soul beauty." Many of the great spirituals are represented: "Swing Low, Sweet Chariot," "Roll, Jordan, Roll," "My Way's Cloudy," "Steal Away to Jesus," and others. Each spiritual, as DuBois carefully points out was chosen to make a musical comment on the chapter it prefaced. But what DuBois centers on, despite his clear pride and exultation in the Fisk Jubilee Singers and their contribution to American music, is the way the sorrow songs reflect a primal and vital African past. He sees clear differences among the songs, differences which again demonstrate cultural variety and growth: "The first is African music, the second Afro-American, while the third is a blending of Negro music with the music heard in the foster land. The result is … distinctively Negro … but the elements are both Negro and Caucasian." DuBois feels that the sorrow songs in themselves are cultural proof as to how deep the black man's spirit has penetrated white America's. This is yet another synthesis that, if rightly appreciated, describes the "soul" of black folk. Here is yet another key to transcendence:
Even so is the hope that sang in the songs of my fathers well sung. If somewhere in this whirl and chaos of things there dwells Eternal Good, pitiful yet masterful, then anon in His good time America shall rend the Veil and the prisoned shall go free.
In terms of DuBois' overall strategy in The Souls of Black Folk, the sorrow songs fulfill a vital stylistic function. Their profound and direct emotionalism conveyed through the images of a folk spirit, help to balance and soften DuBois' own literarily sophisticated stance. Images like "There's a little wheel a-turnin' in a-my heart," and "I know moonrise, I know star-rise / I walk in the moonlight, I walk in the starlight / I'll die in the grave and stretch out my arms," stand in striking contrast to DuBois' own intense rhetoric often saturated with alliteration: "Even so is the hope that sang in the songs of my fathers well sung." DuBois frequently uses inversions and lapses, occasionally, into language like "Lo," "anon," and "hark!" He employs archaic biblical forms such as "Hast thou." His prose is often "purple" and even quaint: "I have seen a land right merry with the sun, where children sing, and rolling hills lie like passioned women wanton with harvest." But the final poetic effect with which DuBois wishes to leave us is captured in the concluding spiritual, "Let us cheer the weary traveller / Along the heavenly way."
With all of DuBois' mighty efforts to affirm life and transcend the Veil, critics were still struck by a "note of pessimism" running throughout The Souls of Black Folk. And necessarily so. For DuBois saw the spiritual havoc the Veil played upon his race. The "double life … must give rise to double words and double ideals, and tempt the mind to pretence or revolt, to hypocrisy or radicalism." In 1903, DuBois saw "two groups of Negroes, the one in the North, the other in the South, represent these divergent ethical tendencies, the first tending toward radicalism, the other toward hypocritical compromise." DuBois' hope then was that the "deep religious feeling of the real Negro heart" would save blacks from such choices. And while radicalism and compromise have taken on new connotations in the contemporary scene, the rise of Martin Luther King and other black religious leaders perhaps gives credence to DuBois' view—despite the assassinations—and the still turbulent racial strife in America. Yet The Souls of Black Folk must be studied and read not only as political prophecy but as spiritual scripture. As Alvin F. Poussaint points out, "the whole concept of … black consciousness found its beginnings in the mind of DuBois." The real task of DuBois in The Souls of Black Folk was to render that consciousness palpable, as it were, and to invoke it so powerfully that it would have inspirational effect on black and white alike. His strategy was to translate social and historical "facts" into the perceptual framework of an ideal. Specific analyses or predictions might come in time to be revised, or even rejected, but the ideal—the "good, the beautiful, and the true"—had to be established in the hearts and minds of his readers. This DuBois achieved through an art form and style which made it possible to glimpse his own soul constantly striving to transcend the Veil.
This section contains 5,743 words
(approx. 20 pages at 300 words per page)


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The Maharashtra government has assured the Bombay high court on Thursday that it will decide within two weeks whether the complaint of alleged land grab filed by slain RTI activist Satish Shetty against Virendra Mhaiskar, chairman and managing director of Ideal Road Builders (IRB) Infrastructure Developers Limited, should be handed over to the Central Bureau of Investigation (CBI).
A division bench of Justice NH Patil and Justice Anuja Prabhudessai asked the government to decide expeditiously since they have been sitting on the CBI application for quite some time now.
As per the Delhi Police Establishment Act, which governs the CBI, the bureau can take over any investigation provided the order to that effect is passed either by a high court or a state government.
CBI counsel Hiten Venegaonkar said that on March 18, 2014, the Judicial Magistrate First Class (JMFC), Maval, had reopened Shetty's complaint against Mhaiskar while setting aside the closure report filed by the local police.
Consequently, the local police have to re-investigate Shetty's complaint afresh.
The CBI, which is probing the murder of the slain RTI activist, had approached the government in March saying that they should be allowed to take over the probe in Shetty's complaint against Mhasikar.
The central agency also filed a petition in the high court praying that they should be handed over the probe in Shetty's complaint as well. "The CBI has sought permission to conduct a fresh probe, saying that the investigation by the local police is faulty," argued Venegaonkar.
In October 2009, Shetty filed a complaint with the Lonavla city police against 13 people, including Mhaiskar and a sub-registrar, alleging land grab.
Shetty had alleged that land acquired by the government for the Mumbai-Pune Expressway, for which compensation was paid, was re-sold by the original owners to Aryan Infrastructure and Investment — an IRB Group company.
However, the local police filed a closure report in September 2011 saying that the police did not find any evidence to substantiate Shetty's allegations.
The high court had set aside the closure report and asked the JMFC to consider the same afresh. The JMFC set aside the closure report in March.
Shetty was stabbed to death near his house on January 13, 2010, when he had stepped out for morning walk.
The government has to inform the high court of its decision by June 19.


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'Videokarera' a 'smash' in Manila
More News from Philippine Daily Inquirer
It was a smash, literally.
Manila Mayor Alfredo Lim on Monday took a mallet to several "videokarera" (virtual horse racing) machines at the Gat Andres Bonifacio shrine near city hall.
The 15 machines were seized last month by members of the Manila City Hall Public Assistance (Chapa) police from the areas of Tondo, Pandacan, Sampaloc and Binondo.
"This [videokarera machine] is one thing that distracts the youth from their studies. The confiscation of the machines is an important accomplishment in our campaign against criminality," Lim said.
Chapa head Chief Insp. Mar Reyes said the machines had to be destroyed because these could still be recycled should these be left intact.
Appropriate charges have been filed against the operators and owners of the confiscated units, he added. Jaymee T. Gamil with Ann Clariz Yap, trainee
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UW-RF Home > University Communications Home > This Month's News Releases
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For more information contact email@example.com or firstname.lastname@example.com.
Fifteen Named Horticulture Scholars
MAY 4, 2007--Fifteen students at the University of Wisconsin-River Falls have recently been recognized as 2007 American Society for Horticultural Science (ASHS) Collegiate Scholars.
Universities and colleges with four-year horticulture or plant and crop programs are encouraged to nominate the top 15 percent of their upperclassman students in order to be recognized for outstanding academic achievement at the national level.
Students are then selected based upon their academic standing as a junior or senior in addition to their leadership abilities and participation in campus or club activities.
Each student honored will have his or her name published in the national ASHS newsletter and receives a certificate from ASHS.
UWRF students who received the ASHS award are:
Ian Anderson, Senior, Horticulture, Maple Grove, Minn.
Brigitte Crawford, Senior, Horticulture, Chippewa Falls, Wis.
Michael Femling, Senior, Horticulture, Hastings, Minn.
Samuel Kaufman, Junior, Horticulture, Farmington, Minn.
Valerie Lemens, Senior, Horticulture, Denmark, Wis.
Michaela Molter, Senior, Horticulture, Cadott, Wis.
Johanna Olson, Senior, Horticulture, Taylor, Wis.
McKenzie Payne, Junior, Horticulture, Madison, Wis.
Michael Phillips, Senior, Horticulture, Hayward, Wis.
Alicia Reckard, Senior, Horticulture, Truman, Minn.
Nicole Rud, Senior, Horticulture, River Falls, Wis.
Lena Ruesch, Junior, Horticulture, Westboro, Wis.
Sabrina Ruis, Senior, Horticulture, Aitkin, Minn .
Chelsea Stimson, Senior, Horticulture, Lindstrom, Minn.
John Wachsmuth, Junior, Horticulture, Mishicot, Wis.
Last updated:
Thursday, 22-Apr-2010 16:08:17 Central Daylight Time
University of Wisconsin - River Falls