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October 20, 2012
Scott Disick, best known for being Kourtney Kardashian's baby-daddy, is no longer involved in New York City restaurant, RYU. Disick, who celebrated the opening of the restaurant with the entire Kardashian clan earlier this year, says he simply isn't spending as much time in New York as he had anticipated.
"He got out of the restaurant months ago. He has a bunch of other projects. He thought he would in New York more but is spending more time in Miami," a rep for Disick said.
For all the RYU fans out there, there is no need to fret! Reps for the restaurant say things are going well and they have no plans to sell.
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P.S. I Love You Pillow Case by Faceplant- Standard set of 2 at Cambria Cove
Very cute pillow cases
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Very cute pillow cases
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With Instructables you can share what you make with the world and tap into an ever-growing community of creative experts.
share what you made with text, photos, video, and files
Create »
gather your favorite instructables together
We'll quickly demonstrate how to turn an old (and big) shirt an apron when you're in need. It's simple, it's quick, and it's useful.
Pick an old shirt, the bigger the better. Mine is XL.
...and good luck!
Ta-da. Apron ready to use! More tutorials at www.superziper.com
We have a be nice comment policy. Please be positive and constructive.
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Tuareg Rallye 2013 - The Next Adventure
View Single Post
Beastly Adventurer
Joined: May 2008
Location: Frankfurt am Main, Germany
Oddometer: 1,445
Sorry for the very late write up, I had almost completely forgotten about my thread post Tuareg, or better said I was in a bad mood to write about it as I had nothing but bad luck
Day 1 went well, it was hard as nails through the fesh-fesh. Once I got back to camp, I snoozed away for a few hours, then got to work on prepping for the following day.
The second day started very badly. Before setting off for the liaison, the bike heistated to start, I figured it was "cold" in the morning and it needed a while to start. Whatever, it got gong and I set off on the road for a few km's. At the pre-start, I stoppped the bike and waited for my start time. Once it was time, it wouldn't start at all
I checked if I had fuel issues with the tap in the middle to select between the front and rear tanks, looked good. Time was running out, so I pushed to the start, 3,2,1, go, I pushed over the start line and watched my 3 start compeitors ride off whilst I pushed back to the pre start. I had drained the battery from many start attempts, had to kick for a while. I was lucky to find a Tunisian with a 4x4 and a tow rope who kindly helped me bump start. Luckily, it got going, yeah! Almost 30mins had passed, so I raced behind all the bikes, now last in the pack I rode like a mad man
I caught down 2 riders already and was on a roll on the nice hard packed tracks. Suddenly, the roadbook indicated a sharp right coming up, so I ease off the throttle, then the ride dies on me. On the side of the piste I check all the usual stuff. After about 10 mins, it got started again, got going, maybe for 2kms until it happened again. I check and the spark was there, fuel was coming, so the only issue I could come up with was some sort of tight valve clearance (or in fact none at all). Before deciding to continue and possibly damaging anything major, I decided to wait for the sweep truck. A lot of guys I had passed and from the second amature group stopped and asked if all was good, I had to wave them off and let me go, still very kind of them!
Eventually after about 2 hours of waiting and chewing on muslibars, the sweep truck comes by and we load my bike. I sit next to a Brit, Phil, and we enjoy each others company, each telling the other the issues we had on our machines. We spent a good 10 hours in the back of that thing, dozing off here and there I didn't really mind the bumpy ride.
This was unfortunately the day of Wesley's death. We stopped at one of the checkpoints and saw his bike next the marshalls, questioning his whereabouts. Later we were informed by the medic on site of his passing, we were in shock, especially Phil who was in the same team as Wesley. My bad day had gotten worse... R.I.P Wesley.
Later that night after a miserable day and bad atmosphere in the camp I check the valve clearance and all seemed fine, which left to the question of what caused the bike to stall upon getting warm. Only option left was lack of compression in the cylinder. I asked around for some opinions and many agreed. I was lucky enough to have packed a spare cylinder and piston and gasket set into my metal box (didn't have it on my packing list even!). I spent the night until about 4-5am ripping the engine apart and installing a new cylinder, piston and gasket kit. I got about 2 hours of sleep until it was wakeup time. Due to the tragedies of the previous day, day 3 was cancelled and I decided to load my bike onto another sweeper truck and take my time to check everything again at the next camp.
RNS - Rallye Navigation Solutions
Yamaha WR450F Rallye Spec
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Advantages Of Outsourcing For The Small Business
Date Added: May 2010
Format: PDF
If your business is small the chances are that your resources are limited; there may not be very many of you involved in the day-to-day running of things and so trying to cover every base may leave you all spread a little thinly. It may also be true that talented as you all no doubt are, there could be gaps in your combined skill-sets that leave some areas lacking an expert. When this is the case it often makes sense for a small business to consider outsourcing as an option.


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This Is Why People Think Lamborghini Aventador Drivers Are Asshats.
Tag Archive for Fancy Parking
ACID FLASHBACK THURSDAY: University Lincoln Mercury
Car of the Week: 1972 Honda Z600 – Old Cars Weekly.
A million years ago, there was a car dealer called University Lincoln Mercury. Innocuous building, two doors down from the Minute Market.
Used cars were sold out of a trailer on a dirt mound in the middle of the lot. Behind the dirt mound, they displayed a red and white used
Duster with a 340 '59 Edsel for a while. I loved that car – maybe too much.
Fancy Parking: Cops Suck at It
The hate is swelling in you now. Take your Jedi weapon. Use it. I am unarmed. Strike me down with it. Give in to your anger.
Cars & Coffee: Fancy Parking
Fancy Parking
Why does downtown Mesa hate America? No room at the inn for my trunk? Willard Romney does not have to put up with this shit! (Is it the special underwear or the fudge?)


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a good sign indeed. knew it would be the case. one way or another the project was bound to continue even if it's via fork
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Posted 30 May 2014 - 14:54
a good sign indeed. knew it would be the case. one way or another the project was bound to continue even if it's via fork
Posted 30 May 2014 - 17:19
I don't know about a fork. Not until a definitive reason comes out for what happened or an audit produces backdoors or flaws that are then fixed. That should be the first priority.
that's pretty much what the website says as well. which i agree is a good way to handle it
Posted 31 May 2014 - 04:55
Steve Gibson: TrueCrypt is still safe to use
Lmfao. That guy is a fool and a tool. I wouldnt trust him for anything and his Spinrite is snake oil.
Posted 31 May 2014 - 10:50
[snip]That guy is a fool and a tool.[/snip]
Posted 31 May 2014 - 11:30
Well you'd need an electron microscope and you can't really just scribble them down.
of course the key on the chip is useless without your key as well. so...
as for a backdoor, no. NSA would't want a backdoor on the very same equipment they use themselves. kind of a backfire scenario. and as you so smartly pointed out, by reading what the chip does, other people (foreign elint for example) could find this backdoor.
Actually they would, which is why all the DoD 'secure smartcard' solutions all also have backdoors, it wasn't designed as a backdoor to get the data from the card, it was designed for firmware upgrading (JTAG etc) but can be used to get the data off the cards or rewrite them, etc.
Posted 31 May 2014 - 15:36
A long winded post about why using a TPM as a key-factor along with BitLocker is a good thing. Not responding to anyone specifically since a lot of little things have been said through the thread.
Why use BitLocker over TrueCrypt:
What good is a TPM:
Is a TPM, as the only key-factor, "secure"?:
Other Comments:
BitLocker for bootable devices can be done via USB without a TPM, but there are costs. Your boot key is never really "secure", and you cannot have multiple key-factors on a bootable partition unless a TPM is present, but if a third party steals a device without stealing the key they at least didn't gain access to the data. You lack measured boot without a TPM. On older devices that do not support UEFI Secure Boot, this is a more serious attack vector, as your boot loader never exists on an encrypted partition and can be tampered with without the device user becoming aware of it.
Anyway, all said, Windows is most secure when used with a TPM + (Other Key Factor) with full Measured Boot options enabled, UEFI Firmware that is password protected, UEFI Secure Boot is enabled plus Trusted Boot measuring all code used in the OS boot process. If you use all of those, plus Windows SmartScreen and AppLocker, your Windows device is one seriously tough nut to crack open.
Posted 31 May 2014 - 21:36
A long winded post about why using a TPM as a key-factor along with BitLocker is a good thing. Not responding to anyone specifically since a lot of little things have been said through the thread.
[. . .]
ITFiend, your post is a beautiful summary of Bitlocker and TPM benefits and features. It also doesn't include any nonsense (read: uninformed speculation) about the hardware, which is rare . . .


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Lauren Roth, Matt Rose
We tested photosynthesis efficiency of C3 plants and C4 plants in low CO2 concentrations. We knew C4's have one CO2 fixation before entering the Calvin Cycle, making them more efficient in low CO2 concentrations. We also knew C3's use rubisco, an enzyme that works best in a higher CO2 concentration, to fix CO2. Due to the CO2 fixation undergone before entering the Calvin cycle, we hypothesized that C4's will photosynthesize more efficiently at lower CO2 concentrations than C3's.
To test our hypothesis we placed a C3 in an empty bottle surrounded with aluminum foil with two lights shining overhead to maximize the amount of light received by the plant. We then used a CO2 gas probe to measure CO2 levels inside the bottle. We watched CO2 levels inside the bottle decline until leveling out. Time wasn't a factor in our experiment since we weren't seeing how long it took for the plants to use up CO2; we simply had to wait until the CO2 rates leveled out. This allowed us to know when photosynthesis stopped and cellular respiration began. The lowest reading of CO2 showed the lowest CO2 level the plant could be at and still continue to undergo photosynthesis. We repeated the same test, 3 tests for both C3's and C4's.
Our results showed C4's can photosynthesize significantly better in lower concentrations of CO2 (mean=23.67ppm/CO2) whereas C3's need higher concentrations (mean=39ppm/CO2; t=0.034, p<0.05).
Our results are consistent with predictions from our hypothesis. Despite being consistent, out results are not reliable. This could be due to our inconsistent use of materials. Due to time constraints, we had had to test over two days. During these two days used different plants, different monitors, different probes, and a different lab. We believe our biggest problem was using different monitors. Each monitor measures differently, so our results could have been skewed by using two, increasing our percent error. The rooms could have affected our experiment because they had different amounts of light coming in and different temperatures, and both can affect photosynthesis.
Experimental results of Poorter et al. 2003 showed that when C3's and C4's are placed in high CO2 concentrations, C3's flourish while C4's hold constant. These weren't surprising results, based on our knowledge of rubisco. Curtis et al. 1999 attempted to mimic the effects of rising global temperatures on C4's by placing them in high CO2 concentrations too. The conclusive results of this experiment weren't consistent with their predicted results of C4's performing poorly (there was no real fluctuation in photosynthetic rate).
It makes sense based on our results that C4's are perfect for mass production(like corn) since they do well in low CO2 environments(such as a corn field). And now that we know C3's thrive in high CO2 concentrations and C4's in low, we would like to discover the ideal CO2 environment for both to maximize their rates of photosynthesis by placing both in controlled CO2 environments at varying intervals.


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YIELD: Makes about 3 cups
Preheat oven to 350°F. Brush rimmed baking sheet with oil. Attach candy thermometer to side of heavy medium saucepan (do not allow tip to touch bottom). Add sugar and 1/4 cup water to saucepan and stir over medium heat until sugar dissolves. Increase heat and boil without stirring until thermometer registers 240°F, occasionally swirling pan and brushing down sides with wet pastry brush, about 4 minutes (time will vary depending on size of pan). Remove from heat. Quickly stir in chili powder, butter, chili sauce, and salt (mixture may bubble). Working quickly, add nuts; stir until coated. Transfer to baking sheet, spreading to separate nuts. Bake until nuts are browned and mixture bubbles, stirring occasionally, about 9 minutes. Cool. Break nuts apart. (Can be made 1 week ahead. Store at room temperature in airtight container.)
*Available at Asian markets and in the Asian foods section of some supermarkets.


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Men's Red Kap® Loose Fit Denim Jeans
Item # WX2-226785
- Google+
- Details & Specs
Heavyweight Red Kap® Loose Fit Denim Jeans, built tough and built to move.
A little extra room goes a long way. Red Kap®'s Loose Fit Jeans are cut full through the seat and thigh for maximum comfort and the flexibility to bend, reach and squat with no binding, no restriction. So get under that hood or climb into that boiler - no matter what tight situation your work puts you in, there's plenty of room.75+ years of workwear know-how in every stitch:
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- Updated fit sits slightly below the natural waist
- Full cut through the seat and thigh for mobility
- Straight leg fits over work boots
- Machine wash / dry. Imported.
State Waist Size, as available in the Shopping Cart.
- Reviews
Men's Red Kap Loose Fit Denim Jeans is rated out of 5 by 6.Rated 4 out of 5 by LWELLS from great price and product product was well built and great quality! would have loved them if would have gotten the size I ordered :[ (I ordered 32 length and received 37) other than that I loved them... am returning now and plan to reorder again.Date published: 2015-01-14Rated 5 out of 5 by THOMAS from Perfect fit first time. Good looking and durable jeans. Along with a great selection. I will definitely get more when the time comes.Date published: 2014-02-20Rated 5 out of 5 by TIM T from perfect fitDate published: 2014-01-17Rated 5 out of 5 by ERIC from Good work pants.Date published: 2013-12-22Rated 5 out of 5 by LLOYD from Perfect comfortable fit. Legs are roomy and easily break up outline of my ankle holster. Good quality material and they ride at the waist, not half way to crotch like most other jeans, these days. Will buy more.Date published: 2012-06-20
<!--BVSEO|dz:Main_Site-en_US|sdk:v220.127.116.11-n|msg:Error: Request errored out - The remote server returned an error: (403) Forbidden. -->
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2-Pk. of Guide Gear Belts, Black / BrownNon-Member $29.99 Buyer's Club $26.99
Carhartt Utility Work Clothes SuspendersNon-Member $16.99 Buyer's Club $15.29
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Carhartt Fit Work DungareesNon-Member $29.99 Buyer's Club $26.99


text:
Upload Photo
LI people on the move! Promotions, new jobs
To let us know about promotions, new responsibilities or new jobs email information and color photos to email@example.com, fax to 631-843-2065 or mail to People on the Move, 235 Pinelawn Rd., Melville, N.Y. 11747-4250. If you would like a plaque or framed print of a gallery listing, please submit your request at www.newsdayreprints.com.
LIers reveal how they dropped up to 210 lbs. Fly over LI landmarks Long Island goes to the prom 2015 Get a snapshot of who's in, out for 2016 Long Island and New York City's top photos 26 weird Long Island laws LI celebrity yearbook: The '90s Peek into Long Island's most lavish homes LI notable deaths 50 Long Island prom kisses Jones Beach State Park Meet the best-dressed LI prom-goers


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Narrow your search
Company eyes acquisition as way to provide its customers with secure online backup, recovery, and file synchronization.
Want to transfer a really big file in your browser, but keep running into size limits? We break down a list of free and paid services that can lend a hand.
This handy app leverages your phone's camera to capture documents, turn them into PDFs, and share them via e-mail, Evernote, Dropbox, and other methods.


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"Loved it "
- Work/Life Balance
- Career Opportunities
- Comp & Benefits
- Senior Management
I worked at Apple
Absolutely loved working for Uncle Steve. The corporation, even as a corporation, was a great thing to be a part of. Loved the services I provided to the public, even when they were challenging and unappreciative.
I had things thrown at me by customers who were less than satisfied by the company line. But that kind of goes with the territory of working technical service in any industry.
Advice to Management
Keep the store weird. Keep retail small. Always be accessible. Teach them well and always have faith that your employees are looking out for the company's best interests.
- Any Location
- Any Job Title
- Any Status
I have been working at AppleRecommendsNo opinion of CEORecommendsNo opinion of CEO
Great management
Fun and interesting customers
Intense sales environment
Sometimes have to pretend that products are perfect when they have flaws
Advice to Management
Great work
I have been working at AppleRecommendsApproves of CEORecommendsApproves of CEO
Apple is obviously leading the way in the latest technology. Don't you want to be part of that? You get the latest dibs on new stuff, great discounts, you meet new people everyday, and have the best co-workers on the planet!
If you plan to work this position, then expect to work long hours and encounter some customers who are just plain going to piss you off.
Advice to Management
Pay attention to more of the workers that have been there a long time and give them a chance for better opportunities in the company.


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As of Monday, January 16, 2012
© Copyright 2015 Clayton News Daily
Delta Community Credit Union increased its community-involvement efforts in 2011 with new fund-raisers and additional community partners. Children's Miracle Network, Children's Healthcare of Atlanta, American Cancer Society, Relay for Life, area high schools, and other youth-centered organizations received nearly $424,000 in financial donations from Delta Community, according to its officials.
The not-for-profit financial cooperative has had a long-standing relationship with Children's Miracle Network and Children's Healthcare of Atlanta through the nationwide program, Credit Unions for Kids.
"We are champions of charities that benefit children, both physically and financially, and we have found that many of our members and employees have seen, first-hand, the effects of this outstanding organization," said Rick Foley, president and CEO of Delta Community.
The company raised more than $285,000 in funds through Atlanta initiatives that were earmarked for the Pediatric Trauma Center of Georgia, which supports more than 23,000 trauma patients each year.
"Helping the lives of Georgia families come together supports our philosophy of people helping people, and we are dedicated to that legacy," added Foley.
Through local and out-of-state branch fund-raising initiatives, last year, Delta Community donated almost $58,000 to American Cancer Society's Relay for Life. In an effort to garner more support for Relay for Life by getting members involved, Delta Community's Atlanta employees organized their first credit union-wide raffle, with proceeds benefiting metro Atlanta Relay for Life chapters.
Delta Community's "Serve & Deserve" program, now in its third year, is a unique and innovative fund-raising program that gives high school student clubs and sports teams the opportunity to raise money for charitable organizations, while in turn receiving matching, in-kind donations for their schools. In 2011, local schools presented checks in excess of $156,000 to Children's Healthcare of Atlanta, Relay for Life, the Rally Foundation and the March of Dimes.
For more information on Delta Community Credit Union's community involvement, services and mission, visit www.DeltaCommunityCU.com.
–– Johnny Jackson
More like this story
- Clayton County-based Rainbow House gets Delta Community Credit Union Philanthropic Fund grant ( November 10, 2014 )
- Credit unions see growth despite hard economic times ( October 22, 2008 )
- Henry Relay fund-raiser surpasses goal ( May 11, 2011 )
- Local group gives $3,000 to Children's Healthcare ( January 10, 2009 )
- Grimes, Paul Stephen ( August 20, 2011 )


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The Right 2 Run is a 5K in Pilsen.
Eighteenth Street Development Corporation's 1st Annual Right to Run 5K.
ESDC's Right to Run 5k celebrates women leadership, highlighting local women leaders and entrepreneurs. The Right to Run 5k is an opportunity to create the power to empower women of all ages. The fun and empowering themed race is strategically being hosted the anniversary weekend of the ratification of the 19th Amendment- which guaranteed all American women the right to vote.
For the last thirty-eight years, Eighteenth Street Development Corporation (ESDC) has focused on fostering the economic development and advancement of businesses within the Pilsen community.
All photography provided by XXX
AbouT ESDC
Find out about our organization, mission and events supporting the Pilsen community for the past 30+ years.
Ready to Run for a great cause? Participate, Run and become an active, healthy community member.


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Decadent Caramelized Spice Soup
|Acorn squash
|8 Medium
|Ground allspice
|3⁄8 Teaspoon
|Unsalted butter
|1⁄2 Cup (8 tbs) (1 Stick)
|Chopped onions
|3 Cup (48 tbs)
|Basic chicken stock
|1 Cup (16 tbs)
|4 Teaspoon (1 Tablespoon Plus 1 Teaspoon)
|Packed brown sugar
|1⁄2 Cup (8 tbs)
|Heavy cream
|3 Cup (48 tbs)
|Ground cinnamon
|1 1⁄2 Teaspoon
|Granulated sugar
|3 Tablespoon
|Ground nutmeg
|1 1⁄8 Teaspoon
Preheat oven to 450°F.
Halve and seed squash and place in 2 (13x9-inch) baking pans with about 2 cups water in bottom of each pan.
Cover with foil and bake about 45 minutes or until fork-tender.
Drain squash and set aside to cool.
When cool, scoop pulp out with spoon into large bowl.
Reserve 11 cups pulp and set aside.
In 5-quart saucepan over medium-high heat, melt butter.
When butter reaches a hard sizzle, add 2 cups of the onions, the Vegetable Magic, 1/2 teaspoon of the cinnamon, 1 teaspoon of the nutmeg and 1/4 teaspoon of the allspice; cook, stirring occasionally, about 8 minutes or until vegetables are softened.
Stir in the remaining onions and the squash, mixing well.
Cover and cook about 4 minutes.
Stir well, re-cover and continue cooking about 5 minutes.
Stir in stock, and cook 3 minutes more.
Add brown sugar; stir to dissolve well and continue cooking, stirring occasionally, about 20 minutes.
Remove from heat.
Transfer half of mixture to food processor fitted with metal blade and puree.
Repeat with remaining half, then force all of mixture through a sieve and back into saucepan.
Preheat broiler.
Return saucepan to medium-high heat and stir in cream.
Cook, stirring occasionally, about 7 minutes or until mixture is bubbling.
Meanwhile, in small bowl, combine granulated sugar and the remaining cinnamon, nutmeg and allspice; mix well.
When soup has cooked 7 minutes, remove from heat.
Ladle about 1 cup soup into an ovenproof soup bowl and sprinkle 1/2 teaspoon sugar-spice mix over top.
Place bowl under broiler 2 or 3 minutes or just until sugar is crystallized.


text: The singing bowl works much like when you were a teenager at a boring adult event and you ran your wet finger along the top of your water glass. With the singing bowl, you tap the bowl to start a vibration, then run the stick around the top of the bowl. You can either hold the bowl atop your palm or place it atop a pillow. The bowl is made from an alloy of several different metals, and the sound supposedly helps calm the mind. And it's kind of fun to play inside a large hotel with guests on either side of you.


text:
http://www.usatoday.com/story/sports/nb ... k/2484699/
L.A. Clippers trade Eric Bledsoe in three-team deal
Sam Amick, USA TODAY Sports 6:54 p.m. EDT July 2, 2013
070213 eric bledsoe
(Photo: Spruce Derden-USA TODAY Sports)
On the day the Los Angeles Lakers planned to plead with center Dwight Howard to stay in the last of his free agency meetings, the embarrassment of riches continued for the crosstown Clippers.
Three people with knowledge of the deal confirmed that the Clippers, Phoenix Suns and Milwaukee Bucks agreed on a deal that will net the Clippers small forward Jared Dudley from the Suns and free agent shooting guard J.J. Redick. Clippers point guard Eric Bledsoe and small forward Caron Butler go to the Suns in the trade, with the Bucks receiving two second-round picks for their cooperation in a sign-and-trade with Redick in which he will be paid a combined $27 million over four years.
The people spoke to USA TODAY Sports on the condition of anonymity because the deal had not yet been announced.
The Suns did extremely well to win the Bledsoe sweepstakes in the deal, as he had significant interest around the league and was expendable because of Chris Paul's decision to return on a five-year, $107 million deal with the Clippers.
But the Clippers' additions will make them even more of a threat than before, with new coach and senior vice president of basketball operations Doc Rivers now able to take pressure off the likes of Paul and forward Blake Griffin.
Clippers deal Eric Bledsoe for J.J. Reddick in 3-team trade
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Clippers deal Eric Bledsoe for J.J. Reddick in 3-team trade
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Recipe of the Day
Exotic Salad
Mushrooms, black olives, artichoke hearts, hearts of palm and baby corn dressed in olive oil, lemon juice and garlic. Use more or less parsley and basil, or any fresh herb, to taste. Delicious!
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Dressed Up Brussels Sprouts
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Green Bean and Mushroom Medley
Low-Carb Side Dishes
Roasted Garlic Cauliflower
Garlic Green Beans
Grilled Asparagus
Asparagus Parmesan
Sesame Green Beans
Asparagus with Parmesan Crust
Prosciutto Wrapped Asparagus
Awesome Broccoli-Cheese Casserole
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Green Beans with Bread Crumbs
Smothered Green Beans
Broccoli Casserole
Aunt Millie's Broccoli Casserole
Pat's Mushroom Saute
Sugar Snap Peas
French toast is such a perfect breakfast, light lunch, or even supper on these warm days.
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Slash: The AutobiographyPaperback
List price $14.02
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- Publisher: Harper
- Format: Paperback | 480 pages
- Dimensions: 128mm x 192mm x 38mm | 420g
- Publication date: 6 May 2008
- Publication City/Country: London
- Illustrations note: Illustrations, ports. (some col.)
- Sales rank: 2,479
Product description
It seems excessive...but that doesn't mean it didn't happen. The mass of black curls. The top hat. The cigarette dangling from pouty lips. These are the trademarks of one of the world's greatest and most revered guitarists, a celebrity musician known by one name: Slash. Saul "Slash" Hudson was born in Hampstead to a Jewish father and a black American mother who created David Bowie's look in The Man Who Fell to Earth. He was raised in Stoke until he was 11, when he and his mother moved to LA. Frequent visitors to the house were David Bowie, Joni Mitchell, Ronnie Wood and Iggy Pop. At this time Slash got into BMX bikes and would eventually turn professional, winning major awards and money, but at 15 his grandmother gave him his first guitar. Sessions with numerous local LA rock bands followed until a fateful meeting with singer W Axl Rose...and the rest was rock history. Guns N' Roses spent two years builiding their reputation before Appetite for Destruction was unleashed on an unsuspecting world. Chart success and global domination followed but with it came the inevitable fall - addicted to heroin, booze and cigarettes the band imploded in a rift between Axl and Slash that is as deep today as ever. But with a new wife, kids and new band Velvet Revolver, Slash is back on track. As raucous and edgy as his music, Slash sets the record straight and tells the real story as only Slash can.
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Author information
Saul "Slash" Hudson was born in Hampstead in 1965. He moved with his family to Stoke before emigrating with his mother to LA when he was 11. Given his first guitar by his grandmother when he was 15, Slash went on to play in various local bands before teaming up with Izzy Stradlin and Axl Rose to form Guns N' Roses in 1985. He left in 1996 to form Slash's Snakepit and later Velvet Revolver. He lives in LA with his wife and two sons.
Review quote
'Brilliant stuff' **** News of the World 'The most insane rock n' roll autobiography you'll ever read.' Observer 'A raucous rock yarn', (Top 10 Rock Books) The Independent **** Q Magazine 'A fitting monument... Slash's memoirs are an unexpectedly intoxicating cocktail of irresponsibility and dedication.' Independent on Sunday 'Slash's story is harrowingly compulsive reading, presenting the most graphically spot-on account of hardcore drug addiction since William Burroughs' The Record Collector


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List price $4.99
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- Publisher: Puffin Books
- Format: Paperback | 96 pages
- Dimensions: 127mm x 191mm x 8mm | 227g
- Publication date: 26 April 2004
- Publication City/Country: New York, NY
- Sales rank: 138,896
Product description
Everyone's favorite time-travelers are changing their styles! "The Time Warp Trio" series now features a brand-new, eye-catching design, sure to appeal to longtime fans, and those new to Jon Scieszka's wacky brand of humor.
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Multiple award-winning author Jon Scieszka grew up in Flint, Michigan, the second oldest and the nicest of six boys. Jon went to school at Culver Military Academy in Indiana where he was a Lieutenant; Albion College in Michigan where he studied to be a doctor; and Columbia University in New York, where he received an M.F.A. in fiction. He taught elementary school in New York for ten years in a variety of positions. He is the author of many books for children including the New York Times Best Illustrated Book The Stinky Cheese Man and Other Fairly Stupid Tales (illustrated by Lane Smith), the Caldecott Honor book The True Story of the Three Little Pigs (illustrated by Lane Smith), and Math Curse (illustrated by Lane Smith). In addition to his work as an author, Jon also runs a web-based literacy program called "Guys Read" that is designed to encourage boys, particularly reluctant readers, to get involved with books. In 2008, Jon was named the country's first National Ambassador for Young People's Literature, a joint effort of the Library of Congress and the Children's Book Council. During his two-year role as Ambassador, he acted as a spokesperson for children's literature, speaking to groups of parents, teachers, and children to encourage the importance of reading. You can visit Jon online at www.jsworldwide.com.
Review quote
[The Time Warp Trio?s] tongue-in-cheek humor, laced with understatement and wordplay, makes for laugh-out-loud reading. ("School Library Journal", starred review)


text:
The husband of wife team behind Desi Baytan Photography have completely made our Friday with their most recent engagement shoot at the Santa Monica Pier. It is filled to the brim with light hearted moments, fun-filled scenery, a knock-out dress and the kind of adorable chemistry you can't fake. This cute couple is the real deal and if their engagement session is any indication of what's to come, we can't wait to see their big day.
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Israel News - Stay Informed, Pray Informed
Give your gift today for a Soldiers Summer Package, and let our forces know that there are very special people who care, and appreciate their sacrifice and their duty.
This Summer we are planning to bless 500 of our country's best.
We need you to help us reach our goal of $22500.
Your gift of $45 will sponsor a package for one soldier.
$180 will sponsor 4 soldiers -
$450 will sponsor 10 soldiers -
$1800 will sponsor 40 soldiers.
Our lovingly-prepared package contains the following:
Although the Israel Defense Forces (IDF), as the name suggests, is primarily a defensive army, our soldiers place their lives at stake on a daily basis. Over time, almost every family has lost relatives in defense of the Promised Land.
Protection and preservation can come only from the Almighty but we can show our appreciation of the efforts of our soldiers and reservists.
Our young men and women endure tough programs during their military service and most times under extreme conditions in order to be prepared for any challenge against enemy attacks.
Let us show 'our children in uniform' - our soldiers they are appreciated! (The majority of IDF soldiers are young men and women just out of school.)
The United States has decided to lift the ban on women in combat units. Women have served on Israel's front lines for almost 20 years.
United States Secretary of Defense Leon Panetta announced on January 24th that the ban on women in front-line jobs and elite commando positions is to be lifted, opening more than 1,400 positions to female soldiers. The services have until May to submit implementation plans for full integration on January 1, 2016.
Israel is a country with a long experience of women in the front lines. In 1995, Alice Miller, a civilian pilot and aeronautical engineer, sued the Israeli Air Force sued for the right to have the chance to become a military pilot. She won the case and since then, more combat-related jobs have been opened up for women in the Israeli military.
Now, women can try out for 90 percent of all military professions. Today, women make up about four percent of Israel's combat forces, according to the military.
These women work long hours and are often vilified the world over for protecting their country. You can be a blessing to an Israeli soldier this winter by purchasing a special care package that is certain to warm our troops as they not only defend us, but face harsh weather conditions.
Would you like to be a comfort to Israeli soldiers? Click here to send a care package to a soldier.


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Consuelo Mack Wealthtrack
Investing In Muni BondsSeries Website »
Episode Guide »
Guests: Robert Amodeo, Head of Municipals, Western Asset Management; Robert DiMella, Co-Head, MacKay Municipal Managers. This week's Consuelo Mack WealthTrack focuses on the rising appeal of municipal bonds. Despite some negative headlines, top fund managers Robert Amodeo of Western Asset Management and Robert DiMella of MacKay Municipal Managers say there are opportunities to be had in munis.


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Find hotels in Lyndhurst using the list and search tools below. Search for cheap and discounted hotel and motel rates in or near Lyndhurst, United Kingdom for your business or personal leisure travel. We provide the best Lyndhurst motel and hotel rooms. Browse the Lyndhurst area hotels to find the perfect lodging! Please use the provided map of the Lyndhurst hotels.The Lyndhurst center is around 8 miles from Port of Southampton and 8 miles from Southhampton Maritime Museum.
Lyndhurst Hotels/Motels & Accommodations
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When I eject(or safely remove) or unplug my mp3player from the USB, the screen freezes and an "ok to disconnect" message remains on its screen. Then I have to reset my mp3player. However when I shutdown my computer while the my3player is mounted it doesn't freeze and everything works correctly. I know this is a problem with my mp3player. The question is how can I eject my mp3player normally without forcing to shutdown the computer?
Take the 2-minute tour ×
Super User is a question and answer site for computer enthusiasts and power users. It's 100% free, no registration required.


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From Pro Player Insiders. Check out the entire piece on this link.
Every week, we'll take a look at one of the week's matchups and reminisce about a previous meeting between the teams.
Once upon a time, the Tennessee Titans were originally the Houston Oilers, one of the eight original franchises in the American Football League. The franchise called Houston home for 37 seasons before moving to Tennessee in 1997, hence the Tennessee Oilers in 1997-98 before settling on the Tennessee Titans in '99. Obviously, that resolution of their identity crisis was good for the team that season as it made its lone Super Bowl appearance.


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Originally written on CLNS Radio | Last updated 5/8/13
EAST RUTHERFORD, NJ - SEPTEMBER 02: Rob Gronkowski of the New England Patriots carries a reception into the endzone past Antrel Rolle of the New York Giants for a first quarter touchdown on September 2, 2010 at the New Meadowlands Stadium in East Rutherford, New Jersey. (Photo by Jim McIsaac/Getty Images)
New England Patriots Tight End Rob Gronkowski is on the verge of his fourth surgery on injured right forearm according to a report from The Boston Herald's Karen Guregian. Gronkowski originally injured his forearm back on November 18 during field goal coverage in the Patriots 59-24 drubbing of the Indianapolis Colts. He re-injured the forearm, although a different fracture, during the Patriots divisional round victory over the Houston Texans in January. Gronkowski has just completed a round of anti-biotics designed to knock out any infection that may be lingering in the arm. Apparently this latest surgery is required to replace a plate that was inserted during a previous surgery and the surrounding tissue will need to be tested as well. According to the report, this surgery has been on the horizon although the exact timing was left in question. The expected recovery time after this surgery takes place is approximately 11 weeks which may affect the start of the NFL season as mos...
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Marcia Pally's incisive essay on "the new evangelicals" highlights a relatively small but growing population of white evangelicals who appear to be embracing broader, less conservative visions of the common good, and public policy views (at least partially) more in line with Democratic politics than their recent forebears. While her descriptions presumably are not limited to those who necessarily call themselves "new evangelicals," she does invoke the work and ideas of public evangelicals who clearly self-identify as such. This points to an interesting observation worth considering here: to assume the mantle of newness is to make an ideological statement as well as a historical claim.
Religion & American politics
What has been will be againposted by Omri Elisha
Does fragmentation equal change?posted by James S. Bielo
Marcia Pally's post tracks the important fact that contemporary American evangelical social and political engagement is fragmenting. She rightly observes that such fragmenting is not historically novel, and is a self-consciously critical response to the power of the Religious Right.
To read of "robust polyphony" among evangelicals was especially welcome to me, as I addressed this phenomenon in a recent ethnography, Emerging Evangelicals (NYU Press, 2011). As a cultural anthropologist, I explored the identities fashioned, practices performed, histories claimed, institutions created, and critiques waged among evangelicals influenced by the Emerging Church movement. Pally's astute analysis returned me to a question I stopped short of fully developing: does fragmentation equal change?
Remembering a different evangelicalismposted by John Schmalzbauer
Celebrating the ideological diversity of contemporary evangelicalism, Marcia Pally heralds the advent of a religious non-right. Shattering stereotypes of a monolithic conservatism, she performs a valuable service.
As Pally notes in her essay, this isn't the first time evangelicals have hoisted the banner of social reform. Recalling the activism of nineteenth-century American Protestants, she sees the "new evangelicals" as their contemporary successors.
You don't have to go back to the nineteenth century to find evangelical progressives. Like Jim Wallis and Ron Sider, many got their start in the 1970s, building institutions that are still around today (Sojourners, Evangelicals for Social Action, Bread for the World).
Global reflexposted by David R. Swartz
As both Marcia Pally and David Gushee note, there is no historical reason why evangelicalism should identify with a single political orientation. There is also no global reason. Research on evangelicals in Asia, Africa, and Latin America is uncovering startling political diversity. Paul Freston, one of the most informed scholars on the subject, dismisses "facile equations of evangelicalism with conservative stances." Historical and contemporary conditions, he writes, demonstrate "the distance of these actors—indeed, total independence of these actors—from the American evangelical right."
A complex storyposted by Heidi Unruh
The American religious landscape is being altered by what Mark Noll calls "a more pluralistic evangelicalism than has ever existed before."
In the movement Marcia Pally describes, evangelicalism is no longer synonymous with white evangelicals. Conservative black churches have long held a pro-life, pro-marriage ethic in balance with energetic social activism. Immigrant churches, the fastest-growing segment of Christianity, tend to be conservative theologically while progressive on issues like poverty and immigration. The increasingly influential Hispanic community naturally aligns with this movement. As Samuel Rodriguez puts it: "Where Billy Graham meets Dr. King, that's where you will see the Hispanic Christian community emerge."
Are "new evangelicals" a new phenomenon or a reversion to type?posted by John Milbank
In her piece, Marcia Pally continues her most commendable attempt to describe the diversity of evangelical political opinion in the United States, and to provide a more nuanced account even of the evangelical right. As she suggests, the core of all evangelical political outlooks tends to be a belief in the importance of individual virtuous action and collaboration. This by no means betokens an entirely uncritical embrace of neoliberalism; the alliance with the latter has probably been forged by a horror at the (historically novel) libertarian cultural mores of the contemporary left. In actual practice much evangelical social action is more concerned with the common good than is the general run of more recent GOP attitudes, and it is, I think, partially a reflection on the political implications of this that has, as Pally notes, led many younger evangelicals to move leftwards.
Southern Baptists' hands-on approach to changing the worldposted by Bob Smietana
On the evening of Good Friday 2013, several thousand young evangelicals will file into The Church at Brook Hill in Birmingham, Alabama, one of the largest Southern Baptist congregations in that Red State. They will open up their Bibles and then for the next six hours listen as a slender, boyish-looking pastor walks them through long passages of Scripture verse by verse and tells them to forsake material goods and self-indulgence and devote their lives to serving Jesus. All around the country other gatherings of young people will tune in by simulcast. David Platt, author of Radical: Taking Back Your Faith from the American Dream, is not a typical celebrity pastor. He does no book tours, doesn't drive a Bentley, seems to have no opinions about politics, and hardly ever has time for even a brief interview with reporters. And he's not the stereotypical Southern Baptist power broker.
The riddle of the middleposted by John Ashmen
Baptist minister and sociologist Tony Campolo was arguably the first to send shock waves through the ranks of the religious right two decades ago when he responded to a question about his political leaning—Democrat or Republican? His reply: "It depends on the issue."
Fundamentalists scorned him, calling him an apostate, but his assertion gave a new generation of evangelicals permission to scrutinize political platforms and move to the middle. The middle seemed to make more sense to younger followers of Jesus who were hearing and heeding calls to humanitarian causes at home and abroad.
A return to the original agenda of Christposted by Joel Hunter
I am one of those evangelicals who, in Professor Marcia Pally's words, have "left the right." As a former President-elect of the Christian Coalition of America, I resigned that position and all other positions that would box me into ideologies that were becoming insidiously narrow and negative. As a 64-year-old pastor, I may not yet be representative of my generation or profession in my political openness, but I am one of a growing number of white evangelicals who are making biblically-based decisions on an issue-by-issue basis, in a wider circle of conversations than ever. We are put off by the "hardening of the categories" that is stifling not only intellectually, but also spiritually.
Rethinking that word "evangelical"posted by David P. Gushee
Professor Marcia Pally aptly describes the evangelical polyphony of our time. Despite the dreadful habit of newspapers of using the term "evangelical" to mean "white social conservative bloc of the GOP," contemporary evangelical political views are much more diverse than that.
As Pally notes here and in her book, The New Evangelicals, it is not accurate to say that the diversity of evangelical politics and public engagement is some kind of new trend. What is actually the historical aberration is the way a distinguished global movement within Protestant Christianity that has always had diverse politics got swept into the Republican Southern Strategy of the Nixon years and beyond. It is a terrible historical accident that the movement that gave us the abolitionist William Wilberforce and the firebrands of the early Social Gospel movement became identified, after 1972, with reactionary white right-wing politics in the American South.
Evangelicals who have left the rightposted by Marcia Pally
Post-election reporting that 79 percent of white evangelicals voted for Mitt Romney got little attention in the news because most journalists thought it wasn't news. Evangelical support for the GOP has been consistent; even Romney's Mormonism didn't put them off. So election analysis approached white evangelicals as it usually has: as religio-political lemmings, all voting Republican for all the same reasons.
Yet where there was once the appearance of a monovocal evangelicalism there is now robust polyphony—what theologian Scot McKnight calls "the biggest change in the evangelical movement at the end of the twentieth century, a new kind of Christian social conscience." This deserves our attention because most politics does not happen at elections but in between, when policy is negotiated and implemented. Current shifts in evangelical activism have re-routed the flow of evangelical money, time, and energy, and are changing the demands on the US political system. This essay investigating the shift is based on seven years of field research in evangelical books, articles, newsletters, sermons, and blogs, and on interviews with evangelicals, ages 19 to 74, across geographic and demographic groups—from students in Illinois to retired firemen from Mississippi, from former bikers to professors and political consultants.
What does spirituality mean in America today?posted by Courtney Bender
But why, first of all, is this subject a significant one? And why does it appear especially pertinent at precisely the present moment? To begin with, growing numbers of "religious nones," that is, people who have limited or no religious affiliation yet still claim to believe in some kind of divinity, signal an unprecedented shift in the American religious landscape, and many scholars who have sought to understand this phenomenon have indicated that something like "spirituality" might capture an important aspect of their outlook, if not their "identity." We, for our part, certainly agree that this is a socially significant shift. Yet we also note that much of the interpretation and ensuing discussion about the "religious nones" draws upon and continues to assert uninvestigated understandings of religion and spirituality, where we would argue that the shifts underway should elicit some reconsideration of the terms that are deployed to analyze and interpret this allegedly "new" phenomenon.
9/11 chronomaniaposted by Justin Neuman
Under its congressional mandate to "examine and report upon the facts and causes relating to the terrorist attacks…[and] make a full and complete accounting of the[ir] circumstances," the Final Report of the National Commission on Terrorist Attacks Upon the United States, better known as the 9/11 Commission Report, begins with a narrative timeline. In the simple past, in a voice devoid of interiority but rich in temporal data, the Report tracks movement in time and space.
Banning Shari'aposted by Anver Emon
Ten years after 9/11, Americans cope with insecurity in their day-to-day welfare at home, while contending with continued warnings of an ominous threat of violence from abroad. With all this insecurity, it is perhaps quite predictable that features of the national discourse posit a crisis of existential proportion, hitting the very fabric of our being as a nation and a people. Simply to posit that there is a crisis is not enough; a crisis begs to be resolved, to be stymied, to be put right once again. To do that, though, requires identifying and locating the source of that crisis. With al-Qaeda both everywhere and nowhere, and the challenges in Afghanistan and Iraq too complex for most of us to understand, our attention turns to the nearest, most apparent and obvious site that represents that threat.
Explaining Islam to the publicposted by Edward E. Curtis, IV
Perhaps no group of scholars has had as much at stake in the public understanding of religion of late as Islamic studies specialists. The attacks of 9/11 indirectly created opportunities for career advancement for Islam specialists. . . . The pressures to become the academic voice of Islam both on campus and in the media frequently led scholars to abandon caution. We reached for our copies of the Encyclopedia of Islam and sent out queries, sometimes quite urgently, to the AAR Study of Islam listserv. "What does Islam say about x?" was the way questions were often framed. We were not allowed to answer, "It depends." What was generally desired, it seems, was a fatwa, an authoritative ruling on what the Qur'an, the Sunna, and the ulama say about "x," not a lecture on how the historical practices of real people refuse easy generalization.
Race, orthodoxy, and "real" Islamposted by Sylvia Chan-Malik
More than anything, the Good (Orthodox) Muslim-Bad (Black) Muslim paradigm reveals the media's seemingly willful ignorance of the longstanding diversity of Islamic practices within black America and of the consistently worldly, heterodox, and syncretic legacies of African American Islam. The contemporary landscapes of Muslim America have been inexorably formed through processes of cultural interaction and exchange, both between black and "immigrant" Muslims and amongst various African American Islamic organizations themselves, since "Islam," in its many forms, began its spread through African American communities in the urban landscapes of the post-Reconstruction North.
Farrakhan's fading limelightposted by John L. Esposito
David Lepeska's New York Times article "Farrakhan Using Libyan Crisis to Bolster His Nation of Islam" brought the once prominent Nation of Islam (NOI) leader back, however briefly, into the limelight. Throughout the 1980s and 1990s, Louis Farrakhan was a master at attracting a disproportionate amount of attention, particularly media coverage. A bright, talented, and charismatic, but provocative and controversial speaker, Farrakhan denounced the many causes of racism and poverty, and gave voice to the grievances of African Americans and other minorities, enhancing his stature even among those who chose not to join his organization.
Farrakhan, Qaddafi, and the definition of American Islamposted by Edward E. Curtis, IV
In another example of how mass media shape and constrain what constitutes legitimate Islam and religion more generally, the New York Times published a news analysis on April 10, 2011, that explains Minister Louis Farrakhan's recent support for Libyan leader Muammar Qaddafi as an attempt to gain support, or at least attention, for his declining movement. I was a source for the story, but an exchange of twenty-three emails seems largely to have failed to convince the reporter of my analysis of the phenomenon as an example of pan-African politics.
Arab and American revolutions in historyposted by Abdullahi Ahmed An-Na`im
Thomas Farr, in his recent post, links the mass protests in the Arab world, combined with the persecution of Christian minorities in the region, and what he called "the Obama administration's striking indifference to America's statutory policy of advancing international religious freedom." In my view, if the Obama administration is to do anything with respect to the International Religious Freedom Act (IRFA), it should seek to repeal it and to dismantle the whole policy and institutional structure that it entails, because this statutory policy is an insult to and betrayal of victims of human rights violations throughout the world, including Christian minorities in the Arab world.
Where lies wisdom, where folly?posted by Thomas F. Farr
Two recent developments provide good reason to revisit a debate that took place in these pages last year concerning the U.S. policy of advancing international religious freedom (IRF). The first is the emergence of mass protests in Egypt and elsewhere in the Middle East, combined with an outbreak of severe persecution against Christian minorities in the region. The second is the Obama administration's striking indifference to America's statutory policy of advancing international religious freedom.
The spiritual politics of healingposted by Pamela Klassen
Debates regarding health care have struck at the core of social and political imaginaries of what it means for both bodies and societies to thrive. As Obama's health care reforms pointedly demonstrated, debate in North America about the respective roles of government and private interests in the administration of health care has been a catalyst of enthusiastic civic engagement, with different results on either side of the Canadian-American border. While much of this civic engagement rests upon a shared assumption that biomedical health care, based on Western scientific method, is the best kind of care for suffering bodies, the politics of health care is also shaped by a spiritual politics, divided along several axes.
Against Judaist-Christianismposted by Arjun Appadurai
I do not have much to add to the debate surrounding the Islamic Cultural Center that will surely be built near Ground Zero. But I do have a strangely delayed reaction to the word "Islamism", whose short and pernicious history deserves more attention than it has been given. The suffix "ism" in this case is clearly not intended as a compliment. If you consult any word list on Google, it becomes clear that Islamism is a label for any variety of Islamic thought or action that can be judged to be inappropriately politicized, with the exemplary case being political violence.
I hope you like circlesposted by Kerry Mitchell
Perceptions of the environment, however intensively managed that environment may in fact be, turn into experiences of nature, self, and god. The political dimension of such experience is largely unspoken. But in its particular embodied characteristics, such experience is structurally dependent on a certain exercise of state power. In this way the politics of spirituality may have little to do with thoughts about elections or particular government officials. But it has much to do with creating a space for significant governmental presence in both personal and collective life.
Who are the "spiritual but not religious"?posted by Laura R. Olson
Who are the Americans who identify as "spiritual but not religious"? What unifying characteristics, qualities, and beliefs might they share? And to what extent might their distinctive approach to religion, or to systems of meaning, have relevance to political discourse, electoral campaigns, and public policy? As many other contributors to this blog have noted, these questions elude easy answers, because defining spirituality is, as Courtney Bender aptly puts it in her brilliant book The New Metaphysicals, "like shoveling fog." Nevertheless, perhaps we can obtain just a slight bit of traction by investigating some of the characteristics shared by SBNR Americans.
Religion, spirituality, and the sexual scandalposted by Katherine Pratt Ewing
Religion and the sex scandal are still closely linked, though the targets of public outrage have morphed: it is often religious authorities and bearers of traditional morality whose sexual desires and actions are publicized and condemned. With so many religious institutions and their authorities rocked by sex scandals in a litany of abuse and victimhood, it behooves us to ask what, precisely, is being exposed and denounced, and, conversely, what is being protected and perhaps even obscured. What aspects of "religion" are under fire in these scandals? What role does "spirituality" play in this discursive reconfiguration of sexuality and religion?
Civil earth religion versus religious nationalismposted by Bron Taylor
My contribution to these discussions seeks to expand the analytical horizon of the foregoing discussion of civil religion both chronologically and geographically, with special attention to the growing importance of what I call "dark green religion," and the possibility that it might precipitate the emergence of a global, civil earth religion. Dark green religion, as I have constructed the term, involves the perception that nature is sacred and has intrinsic value, the belief that everything is interconnected and mutually dependent, and a deep feeling of belonging to nature. Often rooted in an evolutionary understanding that all life shares a common ancestor, dark green religion generally leads to a form of kinship ethics that entails ethical responsibilities to all living things.
Engagement for whose good?posted by Clifford Bob
It is coincidental but telling that Emile Nakhleh's post supporting U.S. "engagement" with Muslim communities appeared the same week as the disclosure of a new directive authorizing clandestine military operations in both friendly and unfriendly countries in the Middle East, Central Asia, and the Horn of Africa. The Joint Unconventional Warfare Task Force Execute Order, signed September 30, 2009, by General David Petraeus, aims primarily to disrupt terrorist groups and to "prepare the environment" for armed assaults. Of particular relevance to the Chicago Council Report, the Execute Order reportedly calls for using, not only special forces, but also "foreign businesspeople, academics, or others," to "identify militants and provide 'persistent situational awareness,' while forging ties to local indigenous groups."
Alongside this and numerous other recent U.S. policies, the Chicago Council Report looks increasingly futile and, in key places, wrong-headed—even if, doubtless, well-intentioned.
Engagement for the common goodposted by Emile Nakhleh
I have been following the contributions and "debates" on The Immanent Frame in response to the Chicago Council report. My initial reaction to the ongoing exchanges is that a) the intense interest in the report seems to indicate it has something to say; b) some of the respondents seem to read their own ideological orientation into the report, rather than read what the report really says; and c) other respondents criticize the report for, in their view, advocating a specific ideological position on religious freedom, secularism, and religion in general. The report, in my judgment, offers a pragmatic policy approach to the growing influence of religious groups in the policy realm; it is not, nor does it purport to be, a theological treatise on religion, secularism (however defined), or religious freedom.
Proselytism and religious freedomposted by Gerard V. Bradley
The distinguishing feature of proselytizing is an aim that typically supervenes upon "ordinary" religious expression. It is an accompanying mental state, or maybe just the unintended effect of bearing witness to the truth of one's faith. Proselytizing is not an observable form of distinct behavior, and so anti-proselytizing laws are quixotic and notional, or they are certain to sweep up more elemental religious expressions—teaching, preaching, worship—which are eminently deserving of protection. This is enough to establish that these laws are unjust, and no additional evaluative premises would be needed to establish that they would be deemed unconstitutional in any American court.
No doubt, some missionaries are so aggressive that they need to be restrained by just laws against forcing conversion. But, more often, the problem (where there is one) is that they are annoyingly persistent and self-righteous. These folks should be corrected and ignored; they should not be arrested. Almost all missionaries are guilty of a peculiar Original Sin, namely, they present their own cultural instantiation of the faith—Irish Catholicism, say, or Midwestern evangelicalism—as part and parcel of the gospel. This Original Sin naturally leads to unjustified criticism of local customs and folk traditions which are not incompatible with the faith.
For and against proselytismposted by José Casanova
I view my task not as that of winning points in a debate on the grounds of logical or rhetorical argumentation. I concede defeat already. No layperson could ever win a debate with an American law professor, much less with Gerry Bradley.
My task is to complicate the framework and the context of our arguments. In fact, I would like to argue for and against proselytism simultaneously, not because of indecisive avoidance, wanting to both have my cake and eat it too, but because of a recognition of the tension between two goods.
I would like to divide the rationales for and against proselytism into three groups—theological, legal-juridical, and socio-cultural—and to argue both for and against proselytism on each of these grounds.
Good Muslim, bad Muslimposted by Peter Danchin
In my opening post, I suggested that a second assumption underpinning the Chicago Report is that American foreign policy should more effectively engage with and support the "good Muslims." In this post, I seek once again to consider the coherence and plausibility of this prescription. Is it really true that you can read people's political behavior from their religion or culture? Again, as Mamdani asks, "Could it be that a person who takes his or her religion literally is a potential terrorist? And only someone who thinks of the text as not literal, but as metaphorical or figurative, is better suited to civic life and the tolerance it calls for? How, one may ask, does the literal reading of religious texts translate into hijacking, murder, and terrorism?"
This raises the complex question of what, in the words of Saba Mahmood, "constitutes religion and a proper religious subjectivity in the modern world," and how such a conception relates to the language and normative structure of religious freedom in international law and politics. It is not possible here to address the details of such a complex set of issues, but let me offer just a couple of observations and lines of inquiry for future thought and discussion.
Islam and terrorismposted by Peter Danchin
In my previous post, I suggested that one of the latent assumptions underpinning the Chicago Report is that terrorism is "religion-based," i.e., that there is a necessary (although unexplained) causal link between Islam and Islamic extremism. In this post, I seek to consider the coherence and plausibility of this assumption.
Consider again story of the bombing of the Golden Mosque in Samarra. In using this example to illustrate American ignorance of the role of religion in acts of terrorism, the Chicago Report is curiously silent about one salient fact: that the U.S. is militarily occupying a Muslim country, which, following its earlier intervention and continuing presence in Afghanistan, it has unilaterally invaded in violation of both the UN Charter and international law. The report is similarly silent on the fact that the U.S. project of "occupation as liberation" violates the occupatio bellica (the international law of occupation), which restrains the occupant's authority to unilaterally transform Iraq's political order.
"Sorry comforters" and the new Natural Lawposted by Peter Danchin
I read the Chicago Council Task Force Report, "Engaging Religious Communities Abroad: A New Imperative for U.S. Foreign Policy," as a student of the history and politics of international law. From this perspective, the report evokes Immanuel Kant's famous denunciation of Grotius, Pufendorf, and Vattel in his 1795 essay Toward Perpetual Peace as the "sorry comforters" of the law of nations. For Kant, the principles and doctrines of the early modern natural lawyers not only lacked all "legal force" in restraining the belligerence of nation states, but, by appropriating the voice of international legality to the interests of power rather than right, they were ultimately apologists for such belligerence. Kant accordingly denounced these juristic advisers to historical states as "political moralists," who, by basing their conceptions of justice on the political governance of conflicting interests in an attempt to humanize relations between warring nation-states, subordinated principles to ends and became thereby accomplices to war, imperialism, and colonialism.
A valuation of religious freedomposted by William Inboden
Winnifred Sullivan and Elizabeth Hurd, in particular, seem to interpret the Chicago Council Report as an attempt to construct a narrow version of religious freedom as a jingoistic, American Protestant-secular hegemony grab, with undertones of neo-imperialism (or, "a particularly American style of imperialism," as Sullivan puts it). In Hurd's words, "Could it be the case that American exceptionalism and a particular notion of American religious freedom and American power are sacralized in this report…?" Thus, the Report's counsel that the American national security community take religion seriously as an interpretive category and engage with religious leaders and communities as important actors is labelled the "securitization of religion."
But attaching the "-ization" label to something, while possibly effective as a rhetorical device, is less persuasive as a substantive critique.
The rise of the secularsposted by Herbert J. Gans
Kosmin and Keysar and others are already analyzing who has given up worship, belief, and other modes of religiosity. I am more interested in what is happening as a result to the societal and social functions of religion. Thus, I would hypothesize that an increasing number of people are finding religion irrelevant in and to their everyday lives, and to the social, cultural, and other roles they play in society. They are not only "religious nones," but they are no longer thinking about religious matters. Consequently, I think of them as seculars.
Was early America a Christian America?posted by Claude S. Fischer
The furious debate in some quarters over whether America was born a "Christian nation" is ironic. The historical record shows that America was not born Christian, but grew to be very Christian centuries later. Some Religious Right activists believe that were it to be accepted as a fact that pre-1800 Americans were deeply Christian, a new light would be cast on current debates about where (if anywhere) to draw a line between Church and State today. In the sense of the Supreme Court's search for "originalist" interpretations of the Constitution, Christian dogma would be an originalist justification for, say, reintroducing prayer into schools. But the story of Early American religion is, in fact, a quite different one.
The global securitization of religionposted by Elizabeth Shakman Hurd
My first thought upon reading the Chicago Council's report "Engaging Religious Communities Abroad: A New Imperative for U.S. Foreign Policy" is that the title is misleading. This report is not about engaging religious communities abroad—one hears little if at all from such communities—nor does it say anything particularly new. There is, however, an imperative. This report is an attempt to create a particular kind of world, one defined by the projection of American power—a certain kind of religious power. The report, as Winni Sullivan observes in her companion piece, endorses an establishmentarian position in American foreign policy, meaning that American policy could discriminate among religions and fund and promote religious activities that meet with U.S. government approval. This is a different kind of religious power than what Sullivan describes as the "periodic and not altogether successful efforts" at disestablishment that we have undertaken at home. Assuming that we agree with Sullivan, as I do, that "established religion is by definition not accepting of 'pluralism, freedom, and democracy,'" it becomes clear that this report is not about engaging religious communities to promote either religious freedom or democracy. It is about the projection of American power through the securitization of religion.
The extra-territorial establishment of religionposted by Winnifred Fallers Sullivan
There is an embarrassing giddiness in the religious studies world today. With our new mantra in hand—the new "salience" of religion—we, both scholars of religion and other self-appointed spokespersons for religion, feel licensed to instruct the world on the importance of religion. We are suddenly relevant again. Or so we think.
If there is an opportunity for religious studies today, and my own view is increasingly that this is an opportunity more for listening than for speaking, the Chicago Report suggests the likelihood that this opportunity will be misunderstood and misused. Religion today is an immensely complex phenomenon. And there are many who speak in its name. It is far from clear that there is any sense in which generalizing about religion is useful as a political matter—or, for that matter, that the United States government should be spearheading a new reformation.
Confronting the mythical beastposted by Ira Chernus
The notion of "American civil religion" reminds me of the legendary vampire. It has a seemingly irresistible tendency to take innocent blood. "The American language of civil religion is inseparable from expansionism, racialized domination, and state violence," as George Shulman points out; "though some have indeed invoked elements of civil religion to oppose those practices, such critics were and remain marginal(ized)." And, like the vampire, it is virtually impossible to kill. No matter how hard anyone tries, the damn thing just keeps coming back to life.
Government, civil society, and religious freedomposted by Clifford Bob
Should the U.S. government employ American civil society to engage religious communities overseas in promotion of a "religious freedom agenda"? Scott Appleby, the Chicago Council's Task Force Report (TFR), and the Obama administration think so. But there are serious problems with NGOs playing this role, either as an express supplement to, or possibly a covert screen for, U.S. foreign policy. First, it is worth emphasizing a point that might be lost in proposing such a "new" approach: civil society has autonomously done this for centuries. Beyond missionary groups' traditional activities, both religious and secular NGOs have long engaged with overseas communities on political issues related to religion. Witness generations-old activism over foot-binding in China, female genital cutting in Kenya, and freedom of belief around the world.
Words for a faithful worldposted by Chris Seiple
What fascinates me most about these religious freedom conversations—within the U.S. and between America and the world—are the words we use. Some words, even with the very best of intentions, mean very different things to different audiences. Assuming we have been careful about our diction, what "we" say nevertheless is often not what "they" hear, and vice-versa. For example, I don't like the term "secularism." It rings of laïcité, which perhaps works for the French, but is certainly not germane to the American experience. Meanwhile, for my Muslim friends, "secularism" suggests a godless society—something inconceivable to them, and, for that matter, to me. … Here's another term that is more complicated than it seems: "Cairo Speech." I was in Pakistan recently, and a thoughtful person told me that he was tired of Cairo speeches. Between Condoleezza Rice's speech there in 2005, which I had forgotten about, and Barack Obama's speech in 2009, nothing had fundamentally changed.
Religion and the civic imaginationposted by Richard Amesbury
Since the publication of Robert Bellah's 1967 article "Civil Religion in America," discussions of the topic have tended to devolve into debates between those who find the very idea morally objectionable and those who regard some form of civil religion as sociologically necessary. … Yet, if there is a benign form of American civil religion in the making, it has been a long time coming. The problem is not simply the proclivity to idolize the nation or the state, but the apparent impossibility of articulating our social bonds without relegating significant segments of the population to second-class citizenship. Because the "imagined community" of a nation rarely maps neatly onto the actual citizenry of a state, the quest for unity, however minimal its basis, ironically issues in exclusions. This may make perfectly good sense from a sociological perspective, but it presents a profound challenge to liberal democratic claims about equality.
The wages of engagementposted by Michael Barnett
"Engaging Religious Communities Abroad: A New Imperative for U.S. Foreign Policy" is an ambitious, thoughtful, and thought-provoking report that makes for necessary reading. Public discussions of religion are always difficult, and any attempt to forge a path for the United States to engage religion in world affairs is destined to leave controversy in its wake. Accordingly, the authors deserve considerable credit for confronting a cluster of hot-button issues—and, moreover, for doing so through a comprehensive and wide-ranging dialogue that included a broad spectrum of opinions. This report should be debated and discussed, not necessarily because it answers the difficult questions to everyone's satisfaction, but rather because it confronts the difficult questions and tries, with honesty and integrity, to propose possible solutions. I was a member of the Chicago Council on Global Affairs' Task Force on Religion and the Making of U.S. Foreign Policy that informed the report, and, while I proudly associate myself with it, there are two issues that worry me.
Beware the unstated assumptionsposted by Allen Hertzke
I applaud the Chicago Council on Global Affairs' call for the U.S. government to recognize the pivotal role of religion in societies around the world and to engage religious communities in pursuit of American foreign policy objectives. The Council's Task Force on Religion and the Making of U.S. Foreign Policy wisely recommends mandating diplomatic training in religious literacy to address the striking ignorance that often leads to foreign policy blunders and missed opportunities. The tensions within the Task Force, which Scott Appleby recounts, actually illustrate the misconceptions that bedevil what, by law and interest, should be a central thrust of engagement: the promotion of religious freedom as a universal human right. As one who closely observed the process that produced the International Religious Freedom Act of 1998, I can counter a number of such misconceptions.
"Good Intentions" alone are not good enough!posted by Abdullahi Ahmed An-Na`im
As I see it, the issue with "religious freedom" is not whether it should be upheld everywhere, but how and by whom. While I am in agreement with some of what Scott Appleby says of the Task Force Report of the Chicago Council on Global Affairs, I would challenge some of the conclusions and recommendations of the report as presented by Appleby, without going into discussion of the Report itself. The premise of my comments is that the government of the United States does have a pivotal role in upholding all human rights—not only freedom of religion—through all facets of its own foreign policy. But it should do so as a participant in a global joint-venture, instead of assuming the "White Man's burden" of civilizing the rest of humanity. Religious freedom can neither be advanced in isolation of other fundamental human rights nor sustained by imperial imposition.
Taking exception to American exceptionalismposted by George Shulman
The United States is an empire in decline, as well as a nation under enormous economic duress, and civil religion remains the language by which people here struggle to engage and make sense of those circumstances. The very decline of American power will intensify attachment to the language and symbols typically associated with civil religion, and politicians will feel incredible pressure to invoke it, because they strategically seek electoral legitimacy, and because they themselves are deeply invested in, gripped by, an "American" political identification. The only alternative is that Americans mourn their investment in empire—i.e., in being god's chosen nation and the "world's greatest superpower"—to confront and accept the loss of a beloved identity and worldly power.
"Religious freedom" and its criticsposted by Scott Appleby
During his landmark address to the world, delivered in Cairo last June, President Obama proposed to open a new era of engagement with "Muslim communities"—engagement, that is, not just with Muslim states or regimes, but also with other economically and politically influential social sectors, including religious groups, educational institutions, civic organizations, health care institutions, and youth affiliations. In the hopes of accelerating the process of rethinking America's attitude toward the Muslim word, The Chicago Council on Global Affairs has issued a Task Force Report (TFR), entitled "Engaging Religious Communities Abroad: A New Imperative for U.S. Foreign Policy." Our hope is to build on the president's ideas and explain why they apply not only to Islamic communities, but to religious communities more generally.
Fantasies of sovereigntyposted by Pamela Klassen
Montreal [site of the 2009 AAR meetings] was a particularly appropriate site for a return to civil religion. A civic polity not part of the United States, shaped by both the political traditions of Rousseau and the Roman Catholic Church, its very foreignness forced the US-based panelists to catch themselves when using what David Kyuman Kim called the "register of the collective 'we'." At the same time, Quebec's own conflicted history of "civil religion," rooted in profound contests over sovereignty, was a reminder of how civic identity is premised, at least in part, on the violence of imperial conquest—in this case, the French subjugation of the Mohawk, Cree, and other First Nations, and in turn that of the French by the English. These legacies of conquest still haunt any possibility of civic covenant in North America, and probably always will.