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Critical Essay by Adeleke Adeeko
SOURCE: "Contests of Text and Context in Chinua Achebe's 'Arrow of God,'" in Ariel, Vol. 23, No. 2, April, 1992, pp. 7-22.
In the following essay, Adeeko examines various manipulations of a thematic Nigerian proverb in Arrow of God, arguing that its intentional misuse contributes to the novel's tragedy.
Proverbs are so conspicuous in Chinua Achebe's novels that they constitute the most studied singular feature of his art. As it were, Achebe's use of proverbs is in itself proverbial. One can speak of two tendencies in this well-traversed area. Bold critics often tend to generate ethnic theories of cognition from the structure and nature of the proverbs, and much of the highly perceptive ones concentrate on the significance of the sayings in Achebe's creative construction of "vernacular" conversation. For the reason that proverbs usually employ concrete images, Cairns suggests, for instance, that the sayings reflect the African predilection for non-abstract thought (16). However, more perceptive Achebe scholars have revealed that he uses proverbs to add distinctively local shade to his settings, depict the speech patterns and conventions of Igbo characters who would not ordinarily speak English, define these characters by particular types of proverbs, and also exercise narrative control by changing "thematic" statements as his plots develop. In addition, such studies reveal that women and children do not cite proverbs in Achebe's Igboland and that "educated" people (ironically, like Achebe himself), more often than not, forget or misuse proverbs.1 In spite of the large attention paid to his inventiveness in proverb usage, a lack still exists of a "rhetorical" analysis of this all-important aspect of Achebe's work.2 Two factors could have, in the main, contributed to this neglect. First, paremiology used to be almost exclusively an anthropologist's forte wherein proverbs were defined in terms of the mores of the people that use them. Second, many critics believe that Achebe chooses the proverb as his signature idiom because he is a teacher, his novels are his lesson plans, and no other figure known to literary anthropology helps the teacher better than the proverb (Achebe, "The Novelist" 162).3 Why is the proverb such a good friend of the teacher-novelist? It is an oral and rural manner of speaking, it is highly pragmatic, and it is unavoidably didactic. According to Patnaik,
[c]ultures that employ the oral mode of communication are more likely to value compressed succinct expression. What better vehicle of communication than the proverb, which by its very nature penetrates to the heart of the situation and character, lending at the same time, to succinct thought a freshness of expression and ingeniousness of idea. (68)
While not disregarding the basic assumption of anthropological interpretation, I suggest in this paper that proverbs are not mere vehicles of thought. I equate them with structures that render thinking perceptible. I assume that proverbs are rhetorical not because they are simply figures of speech but because they thematize the possibility of representing speech. Much as they are about political control, the tragic conflicts in Arrow of God result from what I perceive to be an almost endless jostling for superiority between the authorities of message, meaning, and context. The colonial milieu provides the concrete historical and political boundaries within which these "proverbial" contests play themselves out.4 In the ensuing "literary" reading of one thematic proverb—"a messenger does not choose its message" (158)—in Arrow of God, I argue that the novel dramatizes not just the well-documented monumental disaster that accompanies the colonial incursion into Umuaro but also the role that disagreements over reading (in this so-called "oral" culture) play in the development of the novel's tragedy.
A messenger's loyalty to its charge first becomes the main focus of a conversation when Ezeulu rejects Tony Clarke's orders to report to the District Headquarters for instruction on becoming a Warrant Chief.
"Do you know what you are saying, my friend?" asked the messenger in utter unbelief.
"Are you a messenger or not?" asked Ezeulu. "Go home and give my message to your master." (157)
To avert a major confrontation between the cocky imperial messenger and the tradition conscious audience, Akuebue quickly intervenes with a tacit citation of tradition on the appropriate comportment of messengers:
In Umuaro it is not our custom to refuse a call, although we may refuse to do what the caller asks. Ezeulu does not want to refuse the white man's call and so he is sending his son. (157)
When the messenger declines this reminder of tradition, Akuebue expresses his surprise with the proverb "I have never heard of a messenger choosing the message he will carry" (158).
The messenger "chooses" his message, as Akuebue implies, not because there is no proverb prohibiting such behaviour where he comes from, but because the messenger believes he speaks for a sovereign Crown that is not subject to "local" laws. He deems it untenable that a local potentate could cite tradition to so dismiss the white master's subpoena. This little skirmish over the importance of a message as determined by the social position of its originator and courier is going to lead to unimaginable implications for Ezeulu and his community as the story unfolds.
In tracing the itinerary of the sad events that ensue, I find that most other key conflicts in the novel—even before this encounter—involve the cultural control of either messages or messengers. At several crucial moments, the plot relies on the outcome of struggles for command between the messages and messengers, and on all such occasions, the messengers succeed regardless of what the contestants think. The messengers at each of these turns demonstrates that they have minds of their own independent of the fates of their messages, their senders, and their intended receivers. In almost every instance, the messengers accept all messages dumped on them, but deliver only those that suit them. In the wake of what we may call this apparent "betrayal," tragic scenarios often result. On most occasions, the messengers appear indifferent to the incessant struggles on how to articulate the dispatchers' intentions with the receivers' wiles.
The first consequential conflict in the novel arises when a delegation, charged with negotiating a choice of settlement of a land dispute with Okperi, unwittingly botches its mission. One of the elders at the meeting specifically tells Akukalia that "we do not want Okperi to choose war; nobody eats war. If they choose peace we shall rejoice. But whatever they say you are not to dispute with them. Your duty is to bring word back to us" (19). As Ogbuefi Egonwanne bids here, the emissaries are to be true messengers, though, as Ezeulu argues later, not necessarily messengers of truth. The clan expects Akukalia to be a transparent messenger in whom its message could be easily read, for according to proverbial injunction, he cannot choose his message.
The message, partly because of the messenger's meddling with his commission, actually miscarries when Akukalia reaches Okperi. First, it is the market day in Okperi, and there are not too many qualified people around to receive the message. Second, Akukalia is impatient and refuses to return at a more convenient time because, according to him, his "mission could not wait" (25). The urgency, I must say, is not part of the message, and there is therefore little surprise, except for the messenger who has added the urgency, when Ebo, his Okperi host, quotes the traditional saying, "I have not yet heard of a message that could not wait" (25). A heated argument ensues, and at one point Ebo, presumably innocently, censures Akukalia: "'if you want to shout like a castrated bull you must wait until you return to Umuaro'" (26). Incidentally, Akukalia is an impotent man, "whose two wives were secretly given to other men to bear his children" (26). At this point, the hitherto wayward message totally falls through. Akukalia runs into Ebo's family shrine and breaks his ikenga, "the strength of his right arm" (27). By so doing, Akukalia severs Ebo's communication channel with his ancestors. To convince his primogenitors that he is still alive, Ebo murders his assailant. By virtue of this incident, the Okperi people unwittingly choose war because customarily Umuaro must draw equal compensation for Akukalia's death. Akukalia does not live long enough to pass on the options in his charge, but the message got delivered. The messenger's body, even in death, anchors the mission.
Before discussing the major singular conflict in the story, I want quickly to examine another important episode involving an argument over the supremacy of either the message or the messenger. The colonial administration wants to make Ezeulu its messenger by offering him a warrant chieftaincy. Already, Ezeulu is a messenger of Ulu and the Umuaro community, but Tony Clarke and his superiors in the colonial hierarchy do not perceive him as one. So, after making his offer through an interpreter, Clarke asks, "Well, are you accepting the offer or not?" (196). Ezeulu replies:
"Tell the white man that Ezeulu will not be anybody's chief [messenger], except Ulu."
"What!" shouted Tony Clarke. "Is the fellow mad?"
"I tink so sah," said the interpreter.
"In that case he goes back to prison." Clarke was now really angry. What cheek! A witch-doctor making a fool of the British Administration in public! (196)
Clarke's detention order spells doom for the community, and greater conflicts over the role of the messenger develop.
Ezeulu already sees himself as a messenger of his god, whose command he does not dispute, but Clarke and Winterbottom read him incorrectly by assuming that he is a transparently honest messenger on whom they could load their own message. They develop the wrong prompt after listening to the chief's testimony against his own clan during the Okperi-Umuaro boundary adjustment inquiries. Somehow, the colonial operatives believe that Ezeulu's deposition, which contradicted his clan's claims, marks him out as an unusually honest African who can be trusted with the Crown's directives to Umuaro citizens. The colonial administrators do not know that Ezeulu is not a dispassionate messenger on whose face they can wilfully inscribe their own messages. This singular misreading engenders the tragic conflict that occurs over the eating of two calendrical yams. Ezeulu's detention for refusing the chieftaincy prevents him from re-marking the communal schedule for two months. As the drama of how to prevent an imminent collapse of the Umuaro economy unfolds, it appears clearly that different sectors of the federation are motivated by vested methods of textual interpretation, negotiations on deciphering the will of the messenger and of the sender vis-à-vis the truthfulness of the message. It is also a battle over the "nature" of nature.
First, Ezeulu's assistants, who also "reckon" the number of months, approached the chief priest after the "twelfth moon" to make arrangements for the next New Yam Feast. One of them says:
It is now four days since the new moon appeared in the sky; it is already grown big. And yet you have not called us together to tell us the day of the New Yam Feast—(232)
And Ezeulu responds, "I see. I thought perhaps I did not hear you well. Since when did you begin to reckon the year for Umuaro?" (233). One of the assistants, Chukwulobe, who thinks Obiesili is tactless, recasts the request: "We do not reckon the year for Umuaro; we are not Chief Priest. But we thought that perhaps you have lost count because of your recent absence—" (233). Ezeulu completely loses his temper:
Lost count! Did you father tell you that the Chief Priest of Ulu can lose count of the moons? No, my son … no Ezeulu can lose count. Rather it is you who count with your fingers who are likely to make a mistake, to forget which finger you counted at the last moon. (233)
There is no doubt that Ezeulu's incarceration in Okperi could not but result in loss in counting; in fact, that is partly the reason why tradition does not allow the chief priest to stay away from Umuaro for an extended period of time. But if counting the yams is all there is, then he has not lost count, for he has the yams to refer to, and there can be no arguments over that. But one more visit two days later by the titled elders further shows that there is more to this conversation than mere yams. The elders call on Ezeulu to urge him to amend the calendar so as not to change things as they know them to be. But to their gracious entreaties Ezeulu replies, "'I need not speak in riddles. You all know what our custom is. I only call a new festival when there is only one yam left'" (236). When the elders insist that Ezeulu should seek a way out, with one of them even suggesting that he eat up the yams, the Priest restates his position saying, "you have spoken well. But what you ask me to do is not done. Those yams are not food and a man does not eat them because he is hungry. You are asking me to eat death" (237).
Again, Ezeulu is both right and wrong, and the ambiguity is not totally of his own making. The yams are food and, of course, not food. They are food because he eats them; they are not food because these particular yams satisfy more than nutritional needs, and someone will have to eat them if the entire community is not to starve. In other words, the yams are yams and not yams at the same time. They are markers (or messengers or signifiers) of the communal calendar, and Ezeulu (another marker or signifier) is the designated reader and, arguably, the writer.
Surprisingly, Ezeulu the designated reader now takes an unprecedented stand by refusing to read according to the senders' (the community's) will. He hedges the elders and his assistants because the yams (messengers) have a will of their own (their materiality) that he exploits, knowingly or unknowingly. He denies the elders their wishes by telling them that, although they are the initial creators of the calendar, the yams and whatever they now signify are beyond their direct control. The elders, on the other hand, also recognize the yams' will, and they too seek to bend it to serve the purpose imperilled by current circumstances but for which the yams were originally invented. Ezeulu hides behind the invincibility of the messenger (signifier), and the elders wave the banner of the infallibility of the social will. The elders face a greater difficulty than Ezeulu because they have to contend with two messengers: the yams (the text) and their eater (the reader). The resultant confusion is more disconcerting because ordinary reasoning suggests that this is an open text whose letters everybody can decipher but which no one can now read.5
The community expects Ezeulu to count the moons with the aid of the yams and not the yams with the moons. Chukwulobe therefore suggests he has lost count, but Ezeulu rejects such counsel because the yams (the messenger, the signifier) say he has not. In a way, the yams carry transparent messages that neither the yams, nor Ezeulu, nor the aides and the elders can choose for them. Ezeulu accordingly rejects the pleas of his aides and the community that he should count moons and not yams. He maintains that it is impossible for him and anybody else to do so, and anyone who has a contrary opinion must actually be miscounting. The yam counter, he insists, is forever right, and the finger counter incessantly susceptible to miscounting.
The yams are relatively permanent and differentiable, and once eaten they are no more countable. Every yam eaten (thus counted) disappears, and its absence announces its conspicuousness and thereby determines the value of the remainder. On the other hand, the fingers are not removed, they are always present and so could be recounted. These facts notwithstanding, the community believes that Ezeulu is wrong in the values he assigns to the remaining yams. The citizens do not share Ezeulu's calculations that the yams represent an unalterable ("natural") number of moons.6 Ezeulu holds everybody to ransom because the yams, like him, though messengers, and contrary to proverbial injunctions, have their own designs that are indifferent to whatever purpose for which the users (the senders and the receivers) might wish to make of them. Ironically, it is also this independence that tethers them to the schemes of whoever deems them useful.
It is also possible for us to see the Ezeulu-Umuaro fiasco as the product of a quarrel over the cultural control of nature and its signs. In Ezeulu's logic (also available to his opponents), there can be no culture (the year, the calendar) beyond the signification of the yams. The year ends only at the mercy of the calendar and not because it has a natural end. That is why, after consulting the deity over whether or not he should announce the New Yam Feast as the elders demand, he comes out with a negative result (240). But the arbitrariness of the whole marking system, the lack of organic connection between the yam (the signifier) and the New Yam Feast (the signified, the planting season and, by implication, the fiscal year) is highlighted by the elders' insistence that Ezeulu either eat the yams or substitute a sacrifice. The elders believe they made Ulu, not because Ulu "gave birth" to the yams or the harvest, but because they made it so. Anichebe Udeozo speaks to this effect when he says to Ezeulu: "I want you to look around this room and tell me what you see. Do you think there is another Umuaro outside this hut now?" (237). Ezeulu agrees with him that the elders are the creators of the Federation and the tradition. Udeozo then tells him:
Yes, we are Umuaro. Therefore listen to what I am going to say. Umuaro is now asking you to go and eat those remaining yams today and name the day of the next harvest … and if Ulu says we have committed an abomination let it be on the heads of the ten of us here. (237-38)
Udeozo's plea falls on deaf ears, and Ezeulu's wish partially prevails because the same arbitrariness that the elders' entreaties hang on also permits the chief priest to read the yams his own way.
Were Udeozo talking to a messenger that had no interest in his message, his invocation of public interest might have swayed Ezeulu. But the chief priest is prosecuting a personal agenda while furthering Ulu's course. He pursues his grievance under the pretext that he is a mere messenger who does not select his messages, whereas in fact he chooses them at every turn. He could not be proved false because, "cultural" (proverbial) prohibition notwithstanding, it appears that all messengers possess the ability to bear their own messages in addition to others latched onto them.
What are the specifics of Ezeulu's grudge? Prior to his detention, Ezeulu has had a long-running disagreement with some sections of his community in the persons of the rival priest of Idemili and his active supporter, the wealthy Nwaka. The high point of this conflict occurs during the land dispute inquiry I mentioned above. Ezeulu, the Chief Priest of Umuaro's "highest" deity, almost single-handedly gives the parcel of land in question to the foreigners, who, by the way, are his mother's people. In this society, historical recollection is a reconstitution, subject to conjecture and personal interests. Ezeulu, even with his high office, does not possess the right to a correct historical reconstruction and as such has no right to speak for the community. But, acting on the belief that his is the voice of a messenger speaking only for the deity he serves, he testifies against his people. He thereby chooses his message, which he believes belongs to his deity.
Ezeulu also uses the same rationale at the acrimonious prewar deliberations when he appeals to the people to listen to him because he speaks on behalf of a deity that never endorses unjust courses. "Ulu would not fight an unjust war," he says. To buttress this point, he informs the assembly: "My father said this to me that when our village first came here to live the land belonged to Okperi…. This is the story as I heard it from my father" (17).7 At this meeting, Ezeulu maintains he does not speak for himself but as a simple messenger of truth, and Nwaka, his most notorious opponent, replies that that does not make him a truthful messenger.
Wisdom is like a goatskin bag; every man carries his own. Knowledge of the land is also like that. Ezeulu has told us what his father told him about the olden days. We know that a father does not speak falsely to his son. But we also know that the lore of the land is beyond the knowledge of many fathers…. My father told me a different story. (17-18)
Nwaka may be right in several other unstated respects. At the least, Ezeulu's mother, of whom he has fond memories, comes from Okperi. In addition, the priest is also involved in a theological rivalry with Ezidemili. He cannot for these reasons be a messenger of unimpeachable truth.8
While taking refuge in the proverb of a messenger not choosing its message, Ezeulu testifies against his people and conveniently forgets another proverb: "no man, however great, can win a judgment against his clan" (148). Henceforth, the community regards itself as set against Ezeulu and so sees nothing heroic in his refusal to be the white man's chief. As fate would have it, it is this very lack of enthusiasm that Ezeulu, still using the old alibi that he is a mere messenger, now avenges on his people by refusing to bend the message of the yams. At any rate, only in Ezeulu's mind does such a notion exist, because evidence abounds that there is nothing like a mere messenger and that every messenger bears its own message, if only that of a message bearer.
The novel's tragedy further takes shape partly because Ezeulu does not understand that even the messenger cannot totally control the messages in its care, its own messages included. This is so because, like their carriers, messages have their own wills, and these wills are messengers in another sense. As dramatized in the pre-war meeting, Ezeulu's anti-war message, for which he claims divine guidance, can easily be interpreted against him, as Nwaka does, as "I am the voice of Okperi that also happens to be the land of your chief priest's mother" (17). In other words, Ezeulu is not a mere messenger although he shelters himself behind the proverbial "injunction" that says he is.9
To conclude this section on the apparent discrepancy between historical experience as narrated here and cultural "injunction" as "encoded" in the proverb, I want to cite one incident between Ezeulu and his son, Oduche, whom he has sent to join the local Anglican Church so as, in Ezeulu's words, "to be his eyes" among the people of the new religion. While packaging the boy, as it were, Ezeulu does not think that Oduche may like the new faith and all the benefits and prestige that come with it. Ezeulu, thoughtful as he is, never imagined that the new faith will make his son an inheritor of a legacy that empowers the boy to kill the sacred snake of Idemili (another Umuaro deity and Ulu's arch-rival), which the local teacher interprets to be a species of the serpent that deceived Adam and Eve. None of Oduche's independent but prohibited actions as a Christian surpasses his not telling his father that Umuaro citizens, in a desperate attempt to escape hunger and poverty, are sending the sacrificial yams that they normally give to Ulu on the day of the New Yam Feast to Jesus, the Christ. When Ezeulu learns about this development from his friend, he is surprised that his son (his eyes, his messenger) did not alert him earlier. He rebukes the boy:
Do you remember what I told you when I sent you among those people?… I called you as a father calls his son and told you to go and be my eye and ear among those people. I did not send Obika or Edogo; I did not send Nwafo, your mother's son. I called you by name and you came here—in this obi—and I sent you to see and hear for me. I did not know at that time that I was sending a goat's skull. (251)
Again, the messenger derails the message. The messenger chooses, because of the comforts of the destination, not to fulfill his commission. He returns no answer to the sender.
One other image that aptly illustrates the itinerary I am drawing appears in the narration of Ezeulu's first night in detention at Okperi. Ezeulu has vowed not to watch for the moon while he is in detention, "but," the narrator tells us, "the eye is very greedy and will steal a look at something its owner has no wish to see" (179). Ezeulu watches for the moon that night although he did not see anything. The visual imagery, again, demonstrates the inevitable errancy of the messenger. In other words, the messenger has its own business to attend to that often might not coincide with the dispatcher's.10
I find the greatest support for the disparity between the proverb and the narration at the point at which Ezeulu's mind snaps. He seeks explanations for the unfortunate turns of events in proverbs that focus on the non-culpability of the messenger in the effect of its message.
Why, he asked himself again and again, why had Ulu chosen to deal thus with him, to strike him down and cover him with mud? What was his offence? Had he not divined the god's will and obeyed it? When was it ever heard that a child was scalded by the piece of yam its own mother put in its palm? What man would send his son with a potsherd to bring fire from a neighbor's hut and then unleash rain on him? Who ever sent his son up the palm to gather nuts and then took an axe and felled the tree? But today such a thing had happened before the eyes of all …
Perhaps it was the constant, futile throbbing of these thoughts that finally left a crack in Ezeulu's mind. Or perhaps his implacable assailant having stood over him for a little while stepped on him as on an insect and crushed him in the dust. But this final act of malevolence proved merciful. It allowed Ezeulu, in his last days, to live in the haughty splendor of a demented high priest and spared him knowledge of the final outcome. (260-61)
One can hastily read these sayings as confirming that Ezeulu is a victim of the social vagaries that invariably determine the fates of messages and messengers. Lindfors, for instance, interprets the sequence of proverbs as Ezeulu's belated regret of not knowing the limits of his powers. He says, "Ezeulu, in trying to adjust to the changing times, takes certain inappropriate actions which later lead him to neglect his duties and responsibilities. Not knowing his limitations, he goes too far and plunges himself and his people into disaster" (15). Griffiths has said, rightly I think, that this interpretation is inadequate. But Griffiths's replacement is equally short on several marks. Although it might be correct to say that Ezeulu seeks help in "proverbial" knowledge and that "frantically he runs through the proverbial wisdom seeking for a clear sign that the relationship of trust which must exist between high priest and god still endures" (97), it is, however, not true that this so-called proverbial society (as opposed to modern "literate" ones) and its mores succumb to the "irresistible and incomprehensible force of the white man, a force blind to the values and meaning of tribal life" (97). The invading force is not blind to local values. Indeed, it bends over backwards to understand and manipulate them for its own purpose.
The conglomerate of proverbs running around in Ezeulu's head all centre on the unjust culpability of the messenger. Ezeulu, the ordinary messenger (though of a deity), struggles within a web of proverbs about message and messenger, and ponders why he must suffer for carrying out his duties "faithfully." His assailant is certainly not just the white man as Griffiths claims. Ezeulu is crushed by the burden of his office as both a message and a messenger at the time when a "discursive displacement" (Spivak 197) is taking place in his land. Ezeulu does not violate "tradition" if his actions are interpreted according to the letters of the proverb. But as the narration shows, proverbs do not ossify tradition. When perceived as "readable" codes, we see that proverbs expose tradition as textual constructs that can only be successfully—politically, that is—invoked by those with prevailing reading strategies.
We need to ask whether or not the proverb is wrong about the irremediable servitude and muteness of the messenger. I believe that the proverb is, in spite of itself, correct to a very large extent because all the messengers who choose to appoint their messages, consciously or not, regardless of their purpose, lose out because everything they had hitherto perceived as controllable messages slipped out of their grips and became other messengers. The proverb seems to be wrong because each manipulator enjoys temporary successes that events usually negate later. Ezeulu makes of the yams messages of vengeance, but the yams eventually turn into messengers of change in the hands of the famished citizens, the local mission school teacher, and the Anglican catechist. The teacher, in particular, recognizes the "open" letters of the yam and fully exploits them by urging his church members to convince their fellow citizens to substitute the church harvest for the New Yam Feast. He even tells them that if the "dead" Ulu can eat one fine tuber from each family, the "living" god deserves at least two. Both the Feast and the church ceremony inhabit entirely different worlds, but Mr. Goodcountry tears them from their different universes and yokes them together because both the yam and the harvest are so usable; they are independent messengers that, so to say, conventions and trappings of particular epochs cannot hold from circulating.
It is tempting to say that Ezeulu's foresight prevails because Christianity becomes widespread and the colonial administration fully settles down in Umuaro. Yielding to such temptation will amount to crediting Ezeulu with more than he deserves, for he is certainly not clairvoyant. Events do not happen the way they do simply because Ezeulu wishes them so but in spite of his desires. Events turn around because the traditional calendar markers refuse ironically to obey Ezeulu's wishes, and respond to the mission teacher's. It is true many kids go to the mission school as Ezeulu suspects they would; even Nwaka—Ezeulu's most vociferous critic—sends his laziest son there. I submit that events turn out this way because of the yam text's favorable response to the local teacher's perceptive, though opportunistic, reading. For readers like Ezeulu, the teacher's substituted text is the anti-thesis of all that the yam was created for.
Chinua Achebe's critics often attribute his wide readership to the simplicity and clear-headedness of his language and plots. As I have shown in this essay, a "literary" reading might indicate that such interpretation need not be simplistic. Undoubtedly, Achebe's fiction provides strong tools for unearthing the relationships of language and power in colonial societies and the sociolinguistics of English language in postcolonial Nigeria. In equally poignant terms, Arrow of God dramatizes problems associated with the materiality of the letter even in so-called oral cultures. In all the "contests" for the manipulation of "textual" meanings in this novel, it appears as if the victor is the "openness" of reading.
1. For an overview of proverb criticism in Achebe's fiction see Azeze, Cairns, Griffiths, and Lindfors.
2. I use rhetoric here in the sense that Paul de Man employs it in the first chapter of his Allegories of Reading.
3. One proverb will summarize the situation thus: when the willing dancer meets a drummer with an itching palm, a dance ensues.
4. And according to C. L. Innes, Achebe's reaction to Joyce Cary's colonialist novels is central to the "fiction" of the text. "Insofar as it is the story of the interaction between colonists and colonized, Arrow of God can be seen as yet another response by Achebe to Mister Johnson and the literary and historical perspective it represents …" (64).
5. The calendar furor is not simply the dilemma that sometimes arises when a community thrusts and entrusts its fate in the hands of one person but, in addition, it is a dramatization of the problem of fetishization of knowledge. Every one in Umuaro knows it is the end of the year, but the fetish guide of knowledge says they do not know. The elders could not fault this argument because it is so.
6. The aides and the community could have asked, "counting yams and counting fingers, what is the difference?" and Ezeulu would have responded, "that is the only difference!"
7. Umuaro is certainly a patriarchal society, but, surprisingly it does not take any individual patriarch's words, no matter how great, as absolute. Every father, the society believes, has his own story to tell, and even the Chief Priest's father's narrative has no superior force.
8. To realize that this novel is also about the authenticity and authentication of historical narratives, see Winterbottom's retelling of this and related incidents to his assistant a few years later. "This war between Umuaro and Okperi began in a rather interesting way. I went into it in considerable detail…. As I was saying, this war started because a man from Umuaro went to visit a friend in Okperi one fine morning and after he'd had one or two gallons of palm-wine—it's quite incredible how much of that dreadful stuff they can tuck away—anyhow, this man from Umuaro having drunk his friend's palm wine reached for his ikenga and split it in two. I may explain that ikenga is the most important fetish in the Ibo man's arsenal, so to speak. It represents his ancestors to whom he must make daily sacrifice. When he dies it is split in two; one half is buried with him and the other half is thrown away. So you can see the implication of what our friend from Umuaro did in splitting his host's fetish. This was, of course, the greatest sacrilege. The outraged host reached for his gun and blew the other fellow's head off. And so a regular war developed between the two villages, until I stepped in. I went into the question of the ownership of the piece of land which was the remote cause of all the unrest and found without any shade of doubt that it belonged to Okperi. I should mention that every witness who testified before me—from both sides without exception—perjured themselves. One thing you must remember in dealing with natives is that like children they are great liars. They don't lie simply to get out of trouble. Sometimes they would spoil a good case by a pointless lie. Only one man—a kind of priest-king in Umuaro—witnessed against his own people." (41)
9. For example, he reflects several times on the immensity of his latent powers. In the opening chapter, soon after citing a new moon, Ezeulu, while waiting for the yam to cook, contemplates the extent of his political clout and debates with himself whether "[h]is power was no more than the power of a child over a goat that was said to be his. As long as the goat was alive it was his; he would find food and take care of it. But the day it was slaughtered he would know who the real owner was. No! the Chief Priest of Ulu was more than that, must be more than that. If he should refuse to name the day [the Feast of Pumpkin Leaves] there would be no festival—no planting and no reaping. But could he refuse? No Chief Priest had ever refused. So it could not be done. He would not dare" (3). Lest it be thought that Ezeulu is a thoroughly evil person, it is very important I remark that he thinks he is obeying social conventions when he acts, but as my discussion should have shown, it is not in the nature of things (that is, it is not conventional) that conventions control all things.
10. In one other incident, Nweke Ukpaka appeals to Moses Unachukwu, the only Umuaro citizen who speaks some English, to help his age group inquire from the white road overseer why he is not paying them for the work they do. In his appeal, he says, "a man may refuse to do what is asked of him but may not refuse to be asked …" (18) That is to say, a messenger does not choose which message he accepts but exercises a considerable control over that which he delivers. If Ukpaka is right, a messenger cannot just not choose a message, he also cannot not bear a message. However, he cannot choose which ones will reach their destinations.
Works Cited
Achebe, Chinua. Arrow of God. New York: Anchor-Doubleday, 1969.
―――――――. "The Novelist as a Teacher," New Statesman 29 Jan. 1965: 161-62.
Azeze, Fekade. "Folklore in Literature: Some Aspects of Achebe's Use of Proverbs in Things Fall Apart and Arrow of God." Studies & Documents/Etudes & Documents 3 (1982): 1-14.
Cairns, P. "Style, Structure and the Status of Language in Chinua Achebe's Things Fall Apart and Arrow of God." World Literature Written in English 25:1 (1985): 1-9.
Clifford, James. "On Ethnographic Allegory." Writing Culture: The Poetics and Politics of Ethnography. Ed. James Clifford and George E. Marcus. Berkeley: U of California P, 1986.
De Man, Paul. Allegories of Reading: Figural Language in Rousseau, Nietzsche, Rilke, and Proust. New Haven: Yale UP, 1979.
Griffiths, Gareth. "Language and Action in the Novels of Chinua Achebe." African Literature Today 5 (1971): 88-105.
Innes, C. L. Chinua Achebe. Cambridge: Cambridge UP, 1990.
Lindfors, Bernth. "The Palm-Oil with which Achebe's Words are Eaten." African Literature Today 1 (1968): 3-18.
Patnaik, Eira. "Proverbs as Cosmic Truth and Chinua Achebe's No Longer At Ease." Africana Journal 13. 1-4 (1982): 98-103.
Spivak, Gayatri. In Other Worlds: Essays in Cultural Politics. New York and London, Routledge, 1988.
This section contains 6,381 words
(approx. 22 pages at 300 words per page)


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The Epic #Fail that is the Democrats latest attempt to drive Rush off the Air
At some point, you really have to wonder when they'll stop trying. Every other attempt the Left has made to get Rush Limbaugh taken off the airwaves has ended in failure, but that hasn't stopped them from trying, and failing, again and again. This time, though, the effort was especially laughable. As Breitbart describes it: Over the weekend, Democrats launched a campaign to get — in their | Read More »

subset: commoncrawl


text:
Amazing job, great rom! Is the battery drain worse than Sammy Roms or is there something I can do?
Does anybody know of any inverted gapps that works with this awesome ROM?
Sent from my SAMSUNG-SGH-T889 using Tapatalk 2
Anyone have any luck getting YouTube to display in tablet mode or stream in HD (not HQ)? This is the only gripe I've had with this ROM so far.
I'm using gapps called black 4.2.2 gapps... Working great
Sent from my GT-N7105 using xda app-developers app
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text:
UPDATED 5:02 PM Tuesday:
A pursuit that reached speeds in excess of 100 MPH that started in Castaic has concluded with the arrest of four suspects on Flower Street near the southbound 110 freeway.
The pursuit began shortly before 2:15 p.m. when deputies responding to a report of a residential burglary saw three black men run from the home on Ridge Top Lane and get into a gold-colored Chevy Tahoe SUV, heading towards the southbound I-5 freeway.
Scanner traffic indicated that movement by the suspects in the vehicle could mean they had a gun and caution was used by sheriff and CHP units chasing the car through light traffic.
Don't miss a thing. Get breaking news alerts delivered right to your inbox
Sgt. Darren Harris reported that the homeowner of the Ridge Top Lane house came home to find her screen door had been removed and heard noises coming from an upstairs bedroom inside. She ran to a neighbor's home and called for help.
At least three suspects left the house and fled to the SUV, then sped from the area. A deputy saw the vehicle on The Old Road and Sloan Canyon Road and attempted a traffic stop, but the vehicle refused to yeild and the chase was on.
Sheriff's units pursued the suspects at speeds between 80 and 100 MPH on the southbound I-5 from Castaic, turning the pursuit over to the CHP at the I-5/405 split.
The CHP continued the follow the car, which made several high-risk maneuvers around drivers caught by surprise as it drove mainly in the carpool lane of the southbound freeway, moving over to the southbound 110, where they encountered more traffic. As they left the freeway at Flower Street, law enforcement blocked the car and one suspect jumped from the vehicle, setting off a foot pursuit that ended two blocks away.
Sheriff, CHP and LAPD officers took the suspects were taken into custody at the car and the last suspect joined them shortly therafter. It is not currently known if a weapon was found in the car or if there was any stolen property confiscated. The names of the suspects arrested are not yet available. As information becomes available, the story will be updated.
The LA County Sheriff's Department would like to share the following precautionary information:
The Santa Clarita Valley Sheriff's Station would like to remind all residents about how they can reduce the likelihood of being a victim of burglary or theft and how they can help us protect our community.
The single biggest crime prevention tip we can provide pertaining to these crimes is to avoid being an easy or inviting target. Because we live in such a great and safe community, we can tend to let our guard down at times. Working together through constant communication and neighborhood watch we can make a difference. Here are some great crime prevention tips and ideas you can follow to to help us help you prevent burglaries and thefts:
Burglary and Theft Prevention:
• Call the Santa Clarita Valley Sheriff's Station, (661) 255-1121, at the first sign of anyone casing vehicles or homes. *casing = looking into vehicles or homes or loitering around them with no apparent lawful purpose.
• Report persons sitting in parked vehicles with no apparent purpose.
• Call 9-1-1 if you see anyone tampering with automobiles.
• Call 9-1-1 immediately if you see someone climbing over a fence into a back or side yard or breaking into a residence.
• Bottom line is: immediately report suspicious activity or persons in your neighborhoods to the Santa Clarita Valley Sheriff's Station.
• Be a good witness – Try to get a vehicle license plate number. If you can't get the vehicle license plate number try to get as much identifying information about the vehicle or person as you can. Such as, color, make, model, damage, type of rims, stickers, etc. pertaining to vehicles. Clothing, scars, tattoos, oddities, etc. pertaining to people.
• Take a cell phone picture or video of the person or vehicle if you can safely do so. Save/store the information in your phone or PDA.
• Write down license plates of unfamiliar vehicles in your neighborhoods in case something comes of them at a later date. The information may solve a case should a crime be occurring.
• Lock your car doors.
• Remove all items of value, such as GPS devices, cell phones, computers, purses, checkbooks, and I-Pods if the vehicle will be parked in a driveway or on the roadway. Avoid leaving anything of value inside your car in plain view. At the very least, the items should be placed out of view or locked in the trunk.
• Don't leave garage door openers in your cars when they are parked on the street or in the driveway.
• Residents should also ensure their main and side garage doors are closed and locked.
• Develop knowledge of what's going on in your neighborhoods and be ready and able to identify when something is not right.
• Take a few precautions and send a strong crime prevention message to potential criminals. Such things as forming a neighborhood watch group and communicating with your neighbors can help. Posting signs or stickers warning of security systems, neighborhood watch, cameras, or dogs can also deter criminal activity.
• Install a security and/or camera system if possible. Try to use higher resolution cameras. Very low resolution cameras and recorders are of little help to law enforcement.
• Lock your car doors and all doors and windows to your house when you are away.
• You can tell the difference between solicitors and burglars. Solicitors will generally go to every house on the street and will look for houses that appear occupied. Burglars will skip several houses or look for houses that appear to be unoccupied. Solicitors want to contact as many people as possible, burglars and thieves generally want to avoid people.
• When possible and practical, leave a car parked in the driveway. Remember, do not leave valuables in it.
• Use lights on timers or motion controlled lights in and around your property.
• Install window slide locks or wooden dowels.
• Pick up newspapers and mail frequently.
• Reinforce front doors with better deadbolt locking and door jam systems if possible.
• Communicate with your neighbors and avoid establishing the same day-to-day patterns when leaving or returning to your home.
• Do not hide a spare key in a predictable place, like under the door mat or on the ledge above the door.
• Get to know your neighbors and be able to contact them in case something unusual is occurring at their house.
• Ask your neighbors to call the Sheriff's if they see someone they don't know around your house when you are not at home.
• Notify your neighbors when you will be on vacation and enter a "Vacation Check" request right here on SCVSheriff.com.
• Immediately report vehicles with covered or altered license plates.
• Immediately report vehicles with no license plates when they appear to be a model year that should already be registered with the Department of Motor Vehicles.
• Complete a home inventory and make a note all product model numbers and serial numbers.
• Don't make excuses or assumptions for the actions of others. Be alert and report. When in doubt, let the Santa Clarita Valley Sheriff's Station check it out.
• If you are home when someone knocks at the front door and you are not interested in talking to them, aggressively announce your presence through the closed and locked door and tell them you are not interested. Immediately call the Santa Clarita Valley Sheriff's Station if the person appears to have someone waiting for them in a car or matches the description of any Sheriff's crime report or bulletin.
Immediately report suspicious persons or vehicles in your neighborhoods to the Santa Clarita Valley Sheriff's Station by calling (661) 255-1121. DO NOT WAIT! Anyone with additional information regarding these suspects or this incident of residential burglary are asked to contact the Santa Clarita Valley Sheriff Station's Burglary and Fraud team or report tips anonymously as indicated below.
If You See Something, Say Something! Anyone with information about a local crime is encouraged to contact the Los Angeles County Sheriff's Department, Santa Clarita Valley Station at (661) 255-1121.
If you prefer to provide information ANONYMOUSLY, you can call "Crime Stoppers" by dialing 800-222-TIPS (8477), texting the letters TIPLA plus your tip to CRIMES (274637), or using the web site http://lacrimestoppers.org.


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Malkin day to day - 12-06-10
(HBO started filming the Penguins for "24/7" this morning.)
Penguins coach Dan Bylsma said Evgeni Malkin will not play tonight against the Devils and proclaimed him as "day-to-day" due to his undislcosed injury.
As a result, the Penguins lines will remain the same as Saturday's game against the Blue Jackets:
Chris Kunitz - Sidney Crosby - Pascal Dupuis
Matt Cooke - Maxime Talbot - Arron Asham
Chris Conner - Mark Letestu - Tyler Kennedy
Mike Rupp - Craig Adams - Eric Godard
Update: The Devils will use seven defensemen tonight: Colin White, Andy Greene, Henrik Tallinder, Matthew Corrente, Anton Volchenkov, Olivier Magnan and Mark Fayne.
Forwards Stphen Giona and Alexander Vasyunov will be healthy scratches.


text: Theatre West Virginia was founded in 1955 as a means to preserve and promote West Virginia history and to promote tourism. Its mission is to produce, present, and administer the highest quality performing arts programs (i.e., plays, dance, and musicals) for the entertainment and cultural enrichment of the public in West Virginia. For the past 54 years the theatre has presented outdoor dramas at the amphitheater at Grandview. Theatre West Virginia also carries out its mission in the areas of community development, arts in education, and the company's Professional Training Academy. Theatre West Virginia has been dedicated to community development for over 50 years to promote history and tourism while leading the performing arts within West Virginia.


text:
A large number of people from Kuthethur, Permude and surrounding areas on Tuesday took out rallies condemning attack by Central Industrial Security Force (CISF) personnel on a few residents on Sunday night.
The protest was held before the cargo gate of the Mangalore Refinery and Petrochemicals Limited (MRPL). A contingent of CISF personnel guard MRPL and other installations such as New Mangalore Port, Kudremukh Iron Ore Corporation Limited unit and the Mangalore International Airport.
On Sunday night, CISF personnel went berserk hitting people moving on the Kuthethur Road and damaging nearly five vehicles. Three injured civilians have been admitted to a private hospital in Surathkal. The attack followed incidents of stone throwing on CISF quarters for the last five days. The police said victims of the attack did not have any link with incidents of stone throwing. "We want to know the reason for the unprovoked attack on us," said Praveen Fernandes, a resident of Kuthethur who was injured in the attack, one of the many people who took part in the protest. The protest started around 8 a.m. and went on till noon. Kuthethur resident George Fernandes said, "We want action against personnel involved in the attack."
Around 10 a.m. local MLA Mohiuddin Bava visited the place of protest. After discussing with protestors, Mr. Bava and a group of residents met CISF Senior Commandant Anil Bali, who had been sent by the Inspector General CISF (South) to inquire into the incident. Admitting mistake on the part of the personnel, Mr. Bali assured protestors of action against those involved. Assistant Commissioner of Police Ravi Kumar said two complaints filed by victims have been registered.A complaint has also been lodged by a CISF inspector. They are yet to take statements of CISF personnel.
Keywords: Central Industrial Security Force, Kuthethur, Permude, MRPL


text:
Auto Mechanic: Job Duties of a Professional Auto Mechanic
Learn about the education and preparation needed to become an auto mechanic. Get a quick view of the requirements as well as details about training, job duties and certification to find out if this is the career for you.
Essential Information
Auto mechanics normally inspect, maintain or repair any of a vehicle's systems, from its body to engines and electrical or computer systems. Some employers only require a high school diploma and provide on-the-job training to mechanics, while others require the completion of a formal educational program that includes coursework and hands-on practice working with vehicles. Automotive Service Excellence (ASE) certification is commonly required after mechanics begin working.
|Required Education
|On-the-job training and/or diploma, certificate or associate's degree related to automotive service technology
|Other Requirements
|ASE certification
|Projected Job Growth
|9% from 2012-2022*
|Median Salary (2013)
|$36,710 annually*
Source: *U.S. Bureau of Labor Statistics
General Job Requirements of an Auto Mechanic
The first task for an auto mechanic professional is to provide the customer with an estimate of the work and cost required to make a vehicle safe and operational without adding unnecessary procedures or inflating costs. Auto mechanics inspect, maintain and repair automobiles, including cars, SUVs and pickups. Generally, auto mechanics limit their work to automobiles that run on gasoline; diesel vehicles and heavy equipment are handled by diesel mechanics.
Auto mechanics may work for a general mechanic shop that deals with a large variety of vehicle problems and systems. Alternatively, specializations are available in areas such as body work, alternator repair and rebuilding engines, electrical systems or brakes.
Normal Job Duties
Routine inspection and maintenance includes such tasks as checking tire pressure, changing engine oil, checking and replacing spark plugs, wires and distributor caps or ensuring the reliability of the vehicle's brakes. Troubleshooting and repairs may include diagnosing and fixing problems with any part of a vehicle, from body work or painting to the vehicle's computer or electronics.
As automobile parts and systems have become increasingly complex, auto mechanics' jobs have begun to change more and more rapidly, and their job title has often been revised to 'automotive service technician.' Professional auto mechanics diagnose problems by using on-board diagnostics in a vehicle's computer or plug-in diagnostic systems, as well as through observation of sounds, smells and the behavior of the vehicle.
Other tools available to an auto mechanic include heavy equipment, such as lifts, air tools, lathes and mill work machines that refinish valve seats, along with special equipment to mount and dismount tires. They also work with hazardous solvents and a great assortment of hand tools.
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text:
Latest News
LaCrosse Talk
Information about and from LaCrosse Talk
Mark Meier's (Marc Meiner's) "Lifepod"
WI's Do Not Call List or call (866) 966-2255
MN's Do Not Call List or call (800) 921-4110
Federal Do Not Call List or call (888) 382-1222
Arrest Made In La Crosse Murder Case
Chief Tischer is pleased to announce that suspect Mitrel Y. Anderson has been arrested for the homicide of Demario B. Lee. The La Crosse Police Department wants to take this opportunity to thank the public for their help in solving this crime.
A Press Conference will be held at the La Crosse Police Department Basement Classroom at 4:00pm today to give more details reference this case.
No further information will be shared prior to the Press Conference.
Civilian Found Dead At Fort McCoy
A civilian employee with the Army Reserve 88th Regional Support Command at Fort McCoy was found unresponsive Wednesday afternoon at Equipment Concentration Site-67. Medical officials pronounced 46 year old Kevin Parlow, a Tomah native, and military technician working as a heavy mobile equipment repairer leader, dead at the scene. He was employed as an Army civilian for more than 5 years.
Budget Talks Heat Up
MADISON, Wis. (AP) Republicans continue to meet behind closed doors to reach deals on the three largest remaining items in the Wisconsin state budget. The Legislature's Joint Finance Committee was scheduled to complete its work on the budget on Tuesday. But three of the biggest items remain unresolved.
Minnesota Law Could Be Challenged
ST. PAUL, Minn. (AP) The Legislature passed up a chance this session to rework Minnesota's sex offender program, raising the possibility that a federal judge will rule it unconstitutional.
Bully Fines
MONONA, Wis. (AP) Parents of children who bully may be ticketed by police and fined in municipal court under a new local law in Monona.


text:
Coordinates: 41°23′N 2°09′E / 41.383°N 2.150°E Sants is a neighborhood in the southern part of Barcelona, Catalonia, Spain. Formerly an industrial town on the plain bordering Barcelona, known as Santa Maria de Sants, it belongs nowadays to the district of Sants-Montjuïc and is bordered by the districts of Eixample to the northeast, Les Corts to the northwest, and by the municipality of l'Hospitalet de Llobregat to the south. Although old-fashioned, its name is sometimes still written Sans in some Spanish-language sources.
Sants is a neighborhood with a clear identity because of its historical origins. It was the main core of an independent village until 1897 when it became part of Barcelona, the former municipality of Sants included most of the actual neighborhood of Sants-Montjuïc district. By then, Sants had a population of 19,105 inhabitants, and the neighbourhood had a strong industrial character, home to some of the most important manufacturers of Spanish textiles, such as España Industrial and Vapor Vell.
In the spring of 1883, the municipalities of Sants and Barcelona decided by mutual agreement to merge the two respective municipalities. One year later, the central government annulled the merger due to technical issues. The process was again put in motion the following year. City hall sent a request for aggregation to the Diputació Provincial de Barcelona, but this request was not fulfilled for more than two years. In March 1889, the Civil Government asked the Deputation to solve the case, which ultimately reflected the interests of the city. A commission presided by Rius i Taulet traveled to Madrid to help move along the case. However, once more, the Deputation took no action.
The main artery of the neighborhood is Carrer de Sants, popularly known as Carretera de Sants, which unites Plaça Espanya with the neighbouring municipality of L'Hospitalet de Llobregat. It is one of the most commercial streets in Barcelona. Among the places that stand out in Sants are the Barcelona Sants railway station, the major railway station in Barcelona, and the Parc de l'España Industrial.
The most famous feast is the Festa Major, which is celebrated yearly in honor of the patron saint, Bartholomew the Apostle. During the week-long feast, the traffic is cut off in several parts of the neighborhood, where multiple popular activities are organized outdoors, such as butifarrades, xocolatades (gatherings where people drink chocolate), concerts, Sardanes, and Habaneres. The neighbors decorate the streets with allegorical themes. Another feast, the Festa Alternativa, is celebrated simultaneously with great success.
Inhabitants of the neighborhood have included Núria Feliu and the tenor Josep Carreras.
External links[edit]
- Online Municipal of the Sants-Montjuïc District -- In (Spanish)
- Festa Major official Web Page -- In (Spanish)
- Non official Web Page with more detailed and complete agenda -- In (Catalan)
- Ona de Sants-Montjuïc Since 1985 the local radio station -- In (Spanish)


text:
Photo: MichelleM227
Community Recipe from
Recipe Time
Prep Time:
Cook Time:
- 3 jar(s) Grape leaves :deveined, cut in half length wise
- 3 pound(s) Hamburger :20% fat
- 4 cup(s) Balsmatti Rice :soaked, rinsed & drained
- 1/2 cup(s) Real Lemon Juice
- 1 head(s) Garlic :peeled,minced
- 1 head(s) Garlic :peeled, left whole
- 1 Onion, medium :minced
- 3-4 tablespoon(s) Curry Powder
- 3 teaspoon(s) Salt
- 8 ounce(s) Tomato Sauce
- 2 tablespoon(s) Olive Oil
- 1 cup(s) Real Lemon Juice
- 1 tablespoon(s) Salt
- Water : to cover
- 1.Soak rice in cold water (at least 20 min) while mincing garlic & onion.
- Mix all spices, meat and minced garlic/onion with 1/2 cup lemon, oil and tomato sauce.
- Rinse rice until water is almost clear; drain well.
- Add to meat mixture.
- Mix well.
- 2. De stem leaves,cutting grape leaves in half length wise. Place leaf stem side up, bottoms turned down. (this will be the inside of the leaf).
- 3.Using about 1 T of the meat/rice mixture, place on base of half grape leaf, roll to the top of leaf, tucking in sides tightly as you roll. Place seam side down. Repeat until either meat or leaves are gone.
- 4.Layer in Dolma and whole cloves of garlic in a large stockpot with a tightly fitting lid.
- 5.Add enough water to the 1 cup lemon juice and 1T salt to cover to the top layer of Dolma.
- *optional: add 1 T butter cubed and dotted to the top layer of dolma.
- 6. Cover the rolled Dolma with a plate inside the stockpot (this will help weigh the Dolma down).
- 7. Bring Dolma to boil. Cover and turn heat to low, let simmer for 40 - 45 min.
- Dolma is done when rice is soft. (Most of the water should be absorbed)
August 2013
This recipe is a personal recipe added by MichelleM227 and has not been tested or endorsed by MyRecipes.
My Notes
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DOLMA Recipe at a Glance
- COURSE: Main Dishes
- CUISINE: Middle Eastern
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text:
"IAN HARVie SUPERhero"
"IAN HARVie SUPERhero"
Ian Harvie knew he was transgender at a very early age, but didn't have a language for his gender identity at the time. Ian came out as queer at nineteen and later as transgender at age thirty-two. Harvie grew up on Beaver Pond in rural mountain town, Bridgton, Maine until the age of twelve and has two older brothers Rob and Jeff. He cites early comedy influences The Carol Burnett Show, Flip Wilson, Rich Little, Hee Haw, Laugh-In, Dean Martin Celebrity Roast, and Saturday Night Live.
Ian Harvie began his stand-up comedy career in January 2002 at a small comedy club in Portland, Maine. Three months later he began performing at a sister club in Boston, Massachusetts. Harvie moved to Los Angeles, California in June 2006. By November 2006 he began touring with iconic comedienne Margaret Cho as her Opening Act. Cho cast Harvie as a permanent member of her off-Broadway burlesque comedy revue: Margaret Cho's: The Sensuous Woman.
In April 2007, Harvie began producing and hosting his own self-titled comedy/talk show: The Ian Harvie Show at Los Angeles music and comedy club, Largo. The show is a similar format to other late-night talk shows but with guests who are all LGBT or connected to the LGBT community. Previous guests of the show include Margaret Cho, Leslie Jordan, Jane Lynch, Alan Cumming, Jorja Fox, Suzanne Westenhoefer, Kimberly Peirce, Rex Lee, Selene Luna, Jenny Shimizu, Buck Angel, Garrison Starr, Sabrina Matthews, and Erin Foley.
"Ian Harvie Superhero"
In this debut stand-up comedy concert film, Ian Harvie Superhero, it's the culmination of a very personal and public journey of having been born a girl and later becoming a self-made man. It's Ian's sense of ease, not just his gender-bending presence that makes his humor groundbreaking.
Copyright Out on Film 2013 Information: 456 Kensington Parc Drive, Avondale Estates GA 30002, 404-296-3807 email@example.com
Thursday, October 10 * 7:00 pm * 71 minutes * Director: Liam Sullivan


text:
Indische Tafel Bandoeng: Restaurant Indische Tafel- a time travel
Try to look back the time, in he time of railway and steamship and first wireless telegraph- this is the time of the restaurant "De Indische Tafel"
Oh for luck a friendly VT- friend of Bandung recommend this nice place and it was real a good evening there. (Dengan ini salam dan hormat kami untuk Ms. Rinjani yth. untuk bisa melihat tempat ini!!)
See for imagination the photos of the interioir. Not Special maybe - but together with this unique place this Restaurant seems to hold a little the atmosphere of ancient time.
When we came in, a Holland travelgroup just celebrate a cheerful birthday, singing "Gloria, Victoria...." ....- and real - that moment seems to me between the mirrors seen a small view back in time, in the 30-ties of last century.
The Cuisine in "de Indische Tafel" is fine and well done - good selection of belanda and indonesia...
See.... (it is a "just so photo"- but real it was very tasty!)
Perhaps it is a good idea to come early, or make a reservation. If to late, it can be that some the special "belanda" offered dishes are out.
- Food and Dining
- Historical Travel
- Architecture
Soldatenkaffee ~ Der Kommandantur Gross: A History Lesson
feel confuse with the picture taken? i believe so
no, you are not dreaming, those picture were taken on April 2011 at Bandung when the Cafe were finally opened as a tribute for Reenactment community specially Indonesia Reenactment Community.
yes, The owner were a re-enactor himself, have been a reenactor for IDR [Indonesian Reenactor Community] and collector of some Germany Third Reich relic, he decided to open some Cafe in Bandung to channel his hobby and also make some basecamp for any reenactor or history learner who want to learn more about history with an unconventional way.
here you can enjoy the food while watching film about World War II, listen to World War II song, read about World War II, and talk about it.
some of the owner collection were also put on display in this cafe.
Favorite Dish: Chocolate Milk Shake and Beer
why? because it was good to enjoy it while read or discuss History
Kampung Daun: High altitude dining
The food is slightly more expansive, but it is money well spent.
The ambience and atmosphere is ideal for a quiet romantic dinner with your loved ones or family and friends.
You will be treated like kings, dining next to the scenic waterfall and the cooling weather of 16 to 18 degrees Celsius makes it so special.
Favorite Dish: Soto Madura - but it is a little bit on the salty side. I had to dilute it with water.
Potluck Cafe & Library: A Silent Retreat Downtown
Potluck Coffee Bar & Library were a quite silent place where you can take a deep breath for a while in the middle of a hectic day.
In my opinion, Potluck were designed as an semi-outdoor Coffee Bar and Library. The ambiance were quite perfect with books, music, food & snack, beverages, and cozy environment.
Although the books were few compared to public library, you can found some rare books on their possession.
And there is an occasional event on the weekend, from life music to poetry reading.
honestly, i am running out of word to describe Potluck, so it's better if you just stop by and enjoy it yourself
Favorite Dish: Hot Chocolate, just a simple Hot Chocolate. Because the taste of the chocolate were felt even when you smell on it.
- Romantic Travel and Honeymoons
- Arts and Culture
- Backpacking
AYAM GORENG BRAGA: Fried Chicken
Enjoy a food vendor at the street of Braga, Bandung. You could find it in the afternoon til the late of night, just on the side lane of Braga street Bandung
Favorite Dish: AYAM GORENG BRAGA means BRAGA FRIED CHICKEN, where one could enjoy fried chicken in sundanese style, but not only chicken, there were also fried TAHU (tofu) and TEMPE(soybean cake) with hot chili sambals and fresh vegetables
- Adventure Travel
- Road Trip
- Arts and Culture
Bandoengsche Melk Centrale [BMC]: Fresh strawberry juice and Nasi Timbel BMC
The resto situated in an renovated old building. Nice but sometimes I think the color is not the best [since the wall painted pink ... so pinky]. But the menu are two thumbs up.
Favorite Dish: Fresh strawberry juice. No preservative added [without milk also, great!]. And Nasi Timbel Komplet [hot steamed rice wrapped in banana leaf, fresh veggie, sweet and sour soup, fried chicken, tofu and tempe and salty fish, plus chilli sauce].
- Seniors
- Family Travel
PURI BAMBU is 'NON HALAL' restaurant. The old house is renovated became a family restaurant, it's very nice atmosphere.
Favorite Dish: babi= pork.
nasi goreng babi, sate babi
dessert: glutinous blck rice with durian
- Family Travel
- Food and Dining
- Business Travel
Everybody has their own favourites. One page is not enough to list all food stalls, food courts, restaurants and cafes in Bandung. Here are some lists that are popular or have a long history.
I Scream For Ice Cream Jalan Hariang Banga no 7 Bandung +62-22-203-1726 homemade ice cream (black cherry)
RASA Jl Tamblong no 15 Bandung +62-22-420-5330/420-1428 try homemade pastry and ice cream
Bandoengsche Melk Centrale (BMC) Jl Aceh no 30 Bandung +62-22-421-5442 try fresh milk.
TOKO YOU Jl Hasanuddin no 12 Dago- Bandung +62-22-250-3332 email: firstname.lastname@example.com try homemade noodle
Tizis Restaurant Jl Kidang Pananjung no 3 Bandung +62-22-250-4963 email@example.com www.tizi.co.id try homemade pastry
- Food and Dining
- Romantic Travel and Honeymoons
- Historical Travel
Gambrinus Curry Kitchen Jl. Prof. Dr. Surya Sumantri no 59 Bandung +62-22-201-2704. Western and Indian
Coca Suki, Jl. Ir. H. Djuanda (Dago) no 171-173 Bandung +62-22-253-1933. Thai
My Hanoi House Jl. Rancakendal Luhur no 8A Dago-Bandung +62-22-7007-1108. Vietnamese
Tony Roma's Jl. Sumatra no 1 Bandung +62-22-422-4656. American
Warung Laos Jl. Eyckman no 2 Banadung +62-22-203-0516. Italian Pizza & Western
Tamani Cafe, Jl. H. Djuanda (Dago) no 7-9 Bandung +62-22-422-289. Western
The Wind Chime Jl. Sawunggaling no 10A Dago-Bandung +62-22-423-9963. Western
Dakken Jl. Laks. L.R.E. Martadinata (Riau) no 67 Bandung +62-22-420-9507 Western & Indonesian
Blackpepper resto & cafe, Jl. Maulana Yusuf no 10 Bandung +62-22-420-6147. Western & Indonesian
Tomodachi Jl. Sukajadi no 193 Bandung +62-22-203-6755. International & Indonesian
Café Bali Jl. Laks. L.R.E Martadinata (Riau) no 215 Bandung +62-22-721-7490. International & Indonesian, try kolak (dessert)
Roemah Kebon Jl. Laks. L.R.E Martadinata (Riau) no 156 +62-22-727-1441 Internatinal & Indonesian
Kirishima Jl. Asia Afrika 129 Ged. Graha International Lt. 7 Bandung +62-22-424-0597
Hanamasa, Jl. H. Djuanda (Dago) no 48 Bandung +62-22-423-0968 Japanese buffet
Sushi Tei, Jl. Sumatra no 9 Bandung +62-22-422-3181. Japanese www.sushitei.com
Hankook Garden, Jl. Karang Sari no 21 Bandung +62-22-203-3473. Korean
Korean House Jl. Sukajadi no 175 Bandung +62-22-203-5306
Grand Eastern Jl. Pasirkaliki no 18 Bandung +62-22-422-4636/37 Chinese www.grandeastern.net
Imperial Restaurant, Jl Braga no 121 Bandung +62-22-423-3291. Chinese email: email@example.com
Golden Lake Jl. Dr.Setiabudhi no 269-275 Bandung +62-22-201-2610. Chinese email: firstname.lastname@example.com
Dragon Palace Jl. Dr. Djunjunan (Pasterur) no 116 Bandung +62-22-203-9280. Chinese
Queen Restaurant Jl. Dalem Kaum no 79 Bandung +62-22-420-4561. Chinese.
Kedai Ny. Rumah Jl. P. Trunojoyo no 29 Bandung +62-22-420-4750. Indonesian
Mirasa Jl. Purnawarman no 68 Bandung +62-22-423-5270. Indonesian, try nasi rames
- Luxury Travel
- Food and Dining
- Romantic Travel and Honeymoons
Food in Bandung does not stop at the restaurants/cafes. There are plenties of bakeries in the city that you can buy some pastries. Some of them have high popularities that you must take a queue even before the shop is open in the morning.
Kartika Sari, Jl. Kebon Jukut 3C, Jl. Buah Batu 165A, Jl. H. Akbar, Jl. Kopo Sayati 111A, Jl. Terusan Jakarta 77E, Jl. Ir. H. Juanda (Dago). try the famous cake: pisang molen, a cake stuffed with banana.
SUMBER HIDANGAN Jl Braga no 20-22 Bandung +62-22-423-6638
Brownies Kukus Amanda Jl. Pasirkaliki no 25-27 Ruko Paskal Hypersquare BI A/42 Bandung +62-22-707-456-73 email:firstname.lastname@example.com www.amandabrownieskukus.com
try chocolate brownies kukus, a steamed brownies with melted chocolate inside.
Primarasa Jl. Kemuning no 20 Bandung +62-22-720-3440 try brownies, bolu ketan hitam and cakes
Bawean Jl. Bawean no 4 Bandung +62-22-420-5471
Jl. Laks.L.R.E. Martadinata (Riau) no 140 Bandung +62-22-720-2560 try cakes with rhum
Soes Merdeka Jl. Merdeka no 25-29 Bandung +62-22-423-5534
Abadi Jl. Purnawarman no 49 Bandung +62-22-420-4363/423-7717
- Romantic Travel and Honeymoons
- Food and Dining
- Budget Travel
For those who want a breathtaking view, eat in a local Sundanese village or have romantic international cuisine. Don't expect the taste to be half as good as the view and experience though.
N-Café Jl. Setra Duta Kencana II no 11 Komplek Setra Duta- Bandung +62-22-201-7815. email: firstname.lastname@example.com www.nuarta.com
Sierra Cafe & Lounge, Jl. Bukit Pakar no 33. Located on the hill of Dago Pakar in Bandung, Sierra delivers a relaxing and indulging ambience with a breathtaking view of Bandung's city light.
Warung Lela Jl. Kupa no 6 Dago- Bandung +62-22-250-1396. A cozy Noodle's house with ethnic interior.
Roemah Nenek Jl. Taman Cibeunying Selatan no 47 Bandung +62-22-727-1745. Cozy hommie, like Grandma's house (rumah nenek).
Café Halaman Jl. Tamansari no 92 Bandung +62-22-251-2350. Open-restaurant, try sop buntut (oxtail soup)
Rumah Kopi Jl Awiligar (near baso Lela). It literally means "coffee house". They serve many kinds of coffee at cheap prices.
Congo Solidwood Gallery & Café Jl. Rancakendal Luhur no 8 Bandung 62-22-253-1065 www.koleksikayu.com
The Cellar Jl Diponegoro no 9 +62-22-420-3588 An oasis in the center of Bandung. A spacious cafe & lounge.
Neo Calista Jl. Bukit Pakar Timur IV Kav-B1 Dago-Bandung 62-22-251-3355 www.neocalista.com
Maxi's Resto Jl. Gunung Agung no 8 Ciumbuleuit- Bandung 62-22-203-2666.
- Romantic Travel and Honeymoons
- Arts and Culture
- Food and Dining
The Valley Bistro & Suki Garden Cool indoor/ open-air restaurant with spectacular panoramic view of Bandung illuminated by night.
Favorite Dish: Indulge in the colourfull European, Japanese & Oriental cuisines, filled with flavour and elegance, in a warm & relaxed ambience.
The Valley Suki Garden Resto: All you can eat, Yakiniku & Shabu-shabu
- Food and Dining
- Luxury Travel
- Romantic Travel and Honeymoons
Discover a unique dining experience with a cozy ambience near the summit of a steeply rising, symmetrical hill in Karyawangi Village, Ciwaruga. The Peak is a modern country-style resort dining establishment, offering discerning indoor and outdoor dining service with an incredible view of the Bandung valley. "The mood is precious"; it is so precious that we serve it even if you do not order it! Enriched by visionary architecture, integrated landscape, and cultural décor, the dining atmosphere offers an endless variety of unexpected delights.
Favorite Dish: An international buffet spread or an irresistible five-course dinner with your choice of spirits and a good selection of wine and cigars.
- Food and Dining
- Luxury Travel
- Romantic Travel and Honeymoons
Favorite Dish: colenak: roasted fermented cassava root
gorengan: fried snack like tahu (tofu), bala-bala (fried mix vegetables, like Japanese tempura), fried banana, combro, gehu (tofu with beansprouts and vegetables filling), cireng-aci goreng- (fried tapioca).
surabi: an original cake from Sundanese people, with much kind of toppings
es Pak Oyen: Pak Oyen mixed fruit ice
- Budget Travel
- Food and Dining
- Romantic Travel and Honeymoons
Sunda is the ethnic name of the local people living in West Java. Sundanese food has some distinctive features than other ethnics.
Jl. Lengkong Besar no 77 Bandung +62-22-423-8125
Jl. Setiabudi no 86-88 Bandung +62-22-203-4263
Jl. Soekarno Hatta no 474 Bandung +62-22-730-0696
Jl. Pasirkaliki no 96 Bandung +62-22-420-3181
Jl. Dr. Djunjunan (Pasterur) no 155D +62-22-612-7800
Jl. Surapati No 53 Bandung +62-22-253-5050
Jl. Raya Cikole Km 22 Lembang, Bandung +62-22-278-6500
SAUNG KABAYAN Jl. Dr. Djunjunan (Pasteur) no 107 Bandung +62-22-601-7488
D'PALM Jl. Lombok no 45 Bandung +62-22-426-1623
KEDAI TIMBEL DAGO Jl. Ir. H. Djuanda (Dago) no 117 +62-22-250-2004
KELAPA LAGOON Jl. Sumatra no 5-7 Bandung +62-22-423-3409
RAJA RASA Jl. Setraria no 1 Bandung +62-22-200-5070
email: firstname.lastname@example.com
KEDAI TETEH INDORASA Jl. Maribaya no 9 Lembang- Bandung +62-22-278-6923
BUMBU DESA Jl. Laswi no 1 Bandung +62-22-710-0539
Favorite Dish: pepes ikan (steamed fish in a banana leaf), raw vegetables and chili pastes.
nasi timbel is a tube-shaped rice that has a distinguish flavour, because it is cooked inside a banana leaf. It is usually served with lalapan (raw vegetables), fried tofu & tempe, fried chicken and chili paste.
gepuk slices of beef, mixed in traditional herbs, then fried
sayur asem is mixed vegetables in tamarind soup
es cendol made with rice powder and coconut milk, served with ice cubes and sweet brown sugar.
es campur/ es teler is a grated ice cube with avocado, fruits, young coconut and kolang-kaling (some local preserved fruit).
- Budget Travel
- Food and Dining
- Romantic Travel and Honeymoons
- Hyatt Regency Bandung
- G H Universal
- Aston Primera Pasteur Hotel & Conference Center
- Ibis Bandung Trans Studio
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The heather gray Collins Tech Pack from Brenthaven has a padded pocket designed to fit any version of iPad or a tablet between 7-10.2". For support, the bag contains a 1" foam cradle that keeps your laptop off the bottom of the bag minimizing vibration. The front organizer pocket is for pens, notepad and phone and a rear slip pocket is for maps, tickets or similar sized items.
The Pack is carried by its adjustable shoulder strap. The high-density foam pack is made from polyester and faux-leather. The pack has PVC-free (polyvinyl chloride) trim materials and the lining is pinstriped. This lightweight pack (0.6 lb) closes with a front buckle. The hardware is in-house tested to withstand 250 lb of pressure.


text:
The U.S. Environmental Protection Agency reviewed the state Ecology department's enforcement of federal clean air and clean water law. The audit also looks at Ecology's oversight of the Hanford Site -- the 586-square-mile reservation in southeastern Washington where millions of gallons of highly radioactive waste is stored. Ecology oversees much of the cleanup activities at Hanford under an agreement signed with the Department of Energy and EPA.
Use the navigation pane to the right to jump to the Hanford-related sections.


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Pearson Vanguard, or other, for first cruising boat
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At under $20K, almost any 30-35 footer is going to need some work. That said, there are lots of boats from the 70s and into the early 80s that will fit your criiteria. For cruising LIS to Block and the Vineyard, a 30 footer is fine. My wife and i did it for 10 years in a Pearson 26.
Since winds on LIS are light during the summer, a somewhat newer racer/cruiser will allow more time sailing and less time motoring. A boat that has had the engine replaced in the last 10 years plus newer sails and no major structural issues is what you should be looking for. Read SD's sticky on boat inspection tips on this forum before you out looking.
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ODT Online
ODT /directory
Artists are usually a colourful bunch.
But Mosgiel artist Marie Reid prefers black and white
''I've got a fetish for cows,'' she admitted, with a chuckle,
last week.
''I started painting about 11 years ago and got into cows
four or five years ago.''
In 2010 she had a bovine exhibition at the Wobbly Goat Cafe.
''All my paintings sold, except for the one of a rear view.
So that may explain it; faces are prettier.''
Since then, her cows have appeared in art award exhibitions
in Southland, South Otago, Wanaka, North Otago and Dunedin.
Last year, she won the TrustPower Award at the Art South
Otago awards with a painting of young waxeyes sitting on a
''Cows are my main thing, but I have also painted some stags.
I like painting any sexy beast, really.''
She has also been painting commissioned montages for people
leaving the district or retiring.
She enjoys correlating ideas and images that have
significance to that person and the area they live in.
''When they receive their personalised original painting,
they can be quite emotional - in a good way, that is.''
Mrs Reid also teaches art to schoolchildren in Mosgiel.
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Queenstown, Extra! schools
publication, Property
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text:
New graduate Dr Adrian Ontiveros, from Hidalgo, Mexico was also attracted by the six-year scholarships offered by ELAM—which has graduated over 20,000 doctors from 70 countries since its founding in 1999, making it the world's largest medical school. "I could never have studied medicine in Mexico; I come from a poor family and they couldn't support me through six years of study." Dr Ontiveros explained that Cuba covers not only tuition for low-income students, but also books, housing, food, even the iconic white coat, which he wore with pride—he is the first doctor in his family.
Health Minister Dr Roberto Morales spoke directly to the Cuban graduates at Tuesday's commencement, calling them "the future of our health system." Highlighting the quality, integrated training they receive and the importance of pursuing specialties, Morales said that Cuba now has one physician per 132 inhabitants, a ratio which "allows Cuba to meet its domestic and foreign health professional commitments." Newly graduated Dr Diane Espino is one of these new physicians. "I'm the first doctor in my family; I was drawn to this profession because I want to contribute to other people, to help save lives," she said.
In total, 5,683 Cuban and 4,843 foreign doctors graduated in this year's commencement across the country, where graduation ceremonies were held at all Cuban medical universities this week.
Since 1997, MEDICC's mission has been to promote cooperation among the US, Cuban and global health communities to improve health outcomes and equity, offering the Cuban experience to inform global debate, policies and practice. MEDICC produced the feature length film ¡Salud
|Source: PRWeb
Copyright©2012 Vocus, Inc.
All rights reserved


text:
The credit crunch has destabilised the financial industry: the lack of faith in the worldwide financial system is unprecedented and new developments unfold every week. Not only has the landscape changed drastically, the market value of Dutch and international banks has dropped considerably, too.
These developments take place on the back of sweeping new regulations, increasing corporate governance demands, growing expectations of investors and the necessity of investing in IT to uphold competitiveness. In short, the motto is to accelerate prudently. The key to this is having a clear, strategic vision when leading the organisation.
This is where Deloitte can make a difference. Our specific expertise includes:
A few examples of our services are:
Deloitte focuses on financial institutions in the Netherlands, encompassing banks, insurers and intermediaries, pension funds and investment funds. Our client portfolio includes the supervisory institutions, too.
Worldwide Deloitte has a leading position as auditor of major financial institutions. On top of that we have been declared the best advisory organisation in the field of securisation.


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As a clear-cut favorite in the Onondaga High School League Liberty division, the Cazenovia girls track and field teams aims for a championship run similar to what the cross country and indoor teams enjoyed this school year.
The Lakers' starting point was Thursday's head-to-head meet against Hannibal, a one-sided affair where it beat up the Warriors 115-25.
Paige Biviano, Cazenovia's most versatile athlete, needed 17 seconds to win the 100-meter high hurdles, then turned to the long jump, where she took off 16 feet 9 inches. Biviano also cleared 4 feet 10 inches to win the high jump.
Ashley Winn swept the sprints, taking the 100-meter dash in 12.8 seconds and the 200-meter dash in 26.8 seconds. Jillian Vogl was first in the 400-meter dash in 1:03 flat.
At longer distances, Jeannette Cudney ran 3,000 meters in 11:25.9, winning that event as Tori Widrick got first in the 1,500-meter run in 5:18.8. Hollie Marcelle was first in the 800-meter run in 2:38.5. Piper Gianforte cleared 8 feet in the pole vault, with Laura Fitch taking the 400-meter hurdles in 1:21.9.
Gianforte, Vogl, Winn and Audrey Bowers claimed the 4x100 relay in 53.2 seconds, while Marcellse, Cudney, Emma Wolsey and Margaret Wolsey ran the 4x800 in 10:46.1. Widrick, Marcelle, Margaret Wolsey and Raeanne Clabeaux completed the relay sweep as they put up a time of 4:41.2 in the 4x400.
Cazenovia's boys track team took a 78-66 loss to Hannibal. This came despite Tom Mackowiak's triple, as he won both the 100 (12.1 seconds) and 200 (25.1 seconds) sprints and helped Jose Wells, Andrew Vogl and Dylan Muller win the 4x100 in 47.9 seconds.
Other than that, Pat Dermody had the only title on the oval, running 3,200 meters in 10:28. However, the Lakers won five of six field events, two of them by Muller, who went 38 feet 11 1/2 inches in the triple jump and cleared 9 feet 6 inches in the pole vault.
Travis Mimms won the shot put, tossing it 38 feet 11 1/2 inches, while Wells had a top long jump of 17 feet 10 1/4 inches. Alex Downey won the high jump by clearing 5 feet 2 inches.
Cazenovia's next league meet is not until April 27, when it takes on CBA and Solvay at the Bearcats' home track of Earl Hadley Stadium.
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About Schools in Park, KS
Contact a Coldwell Banker® real estate agent to learn more about the schools and school districts in Park, KS.FIND AN AGENT
Park, Kansas is located in Gove County. Nearby cities and towns include Grainfield, Quinter, Gove City, Collyer, Grinnell, Hoxie, and Morland. Park is a rural community with a population of 122. The median household income is $43,749. In Park, 65% of residents are married, and families with children reside in 27% of the households. Half the population of Park commutes 11 minutes or less to work, with 57% of residents holding white collar jobs and 43% residents holding blue collar jobs. The median age of homes in Park, KS is 49 years, with 62% of those homes owned, 21% rented, and 16% not occupied.
Contact a Coldwell Banker® real estate agent to learn more about the schools and school districts in Park, KS.FIND AN AGENT
See if your personality and goals are right for real estate.SEE ALL REAL ESTATE CAREERS
Community information and market data Powered by Onboard Informatics. Copyright ©2015 Onboard Informatics. Information is deemed reliable but not guaranteed.
This information is provided for general informational purposes only and should not be relied on in making any home-buying decisions. School information does not guarantee enrollment. Contact a local real estate professional or the school district(s) for current information on schools. This information is not intended for use in determining a person's eligibility to attend a school or to use or benefit from other city, town or local services.


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Here's another scene of Britney acting goofy!
Here are two scenes of Britney Spears on "How I Met Your Mother." The episode airs on March 24 so don't miss it! She should definitely consider starring in a sitcom. She's pretty funny and it seems like it comes naturally to her.


text: Going the Distance: Lesson 105 By WarnerBrosEntertainment Erin (Drew Barrymore) and Garrett (Justin Long) strike sparks for a summer fling in... more »Erin (Drew Barrymore) and Garrett (Justin Long) strike sparks for a summer fling in New York City but neither expects it to last once Erin heads home to San Francisco and Garrett remains behind for his Big Apple job. But after six romantic weeks, neither is sure they want it to end. So despite opposing coasts, naysaying friends and family and unexpected temptations, the couple just might have found something like love. And helped by a lot of texting, sexting and late-night phone calls, they might actually go the distance. Available on Blu-ray & DVD 11/30! For more information, check out http://www.wbshop.com/ « less Published December 09, 2010 110 views More Info » Full Credits WarnerBrosEntertainment Uploader Stats & Data 1 Funny Votes 1 Die Votes 106 Views Published December 09, 2010 Keywords: Drew Barrymore Justin Long Christina Applegate Romantic Comedy Up Next: If You Can't Pronounce It, You Shouldn't Be Eating It AUTOPLAY Up Next In: 10 DEADLINE: The Nikki Finke Story with Jean Smart and Christina Applegate Justin Long Screensaver JUSTIN LONG in Hunger Relief Billy Plays "Would Drew Barrymore Like That?" with Drew Barrymore! Follow Facebook Twitter Tumblr Instagram Browse Related Comments 950+ more View All ▶ WarnerBrosEntertainment Vaguely Related Videos Vaguely RelatedPics & Words Advertisement Advertisement From Around the Web ZergNet


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Group Theme
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Amsterdam TE Meeting
(36 photos)
by Rinie Hoff
Saturday the 28 of October a few TE members from Spain, UK, and the Netherlands had a little meeting in Amsterdam.
This theme is created to gather pictures of that very nice event.
Life in the fast lane
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Bike Brigade
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A bit of luck?
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Ten cents a dance
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Sweet Fingers
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Fairground Ride
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Vicarious Victories
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Babylon by bus
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An Audience Of One + Others
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Don't Touch
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Taking chances
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How do I access my Ross-Simons Preferred Card and pay my bill?
Older Accounts: You can access your Ross-Simons Preferred Account for account numbers starting 6219 at www.rs.mypreferredaccount.com.
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Select pieces from the Ross-Simons Collection are offered with SMARTpay, and you can choose this payment option when you see SMARTpay on our item detail page. If you select SMARTpay, the cost of your purchase is divided into as many as five equal monthly payments.
We will bill your credit card for the first monthly installment plus tax and shipping and handling fees when the item is purchased. The balance is then automatically billed to your credit card in equal monthly installments beginning 30 days after the original order date.
SMARTpay is only available on credit card orders made with a major credit card. No Ross Simons Preferred Card, PayPal Credit, or gift certificates, please. SMARTpay orders are subject to acceptance and approval by Ross-Simons and may require a credit check and approval through Credit Bureaus and reports. Customers may contact Ross-Simons Customer Service to inquire if a credit report was requested and also the contact information for the credit agency that provided the report (if applicable).