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Review Details
1000R-D Culligan Level 3 Undersink RV and Marine Icemaker and Drinking Water Filter
Product Rating:
Product Review (submitted on October 14, 2011):
I use this filter under my kitchen sink to filter the chlorine smell and taste from my city water. I make my coffee with this water and keep a bottle of the filter water in the frige. I also use a filter for my refrigerator which also does a good job and is easy to install. The price through Discoun


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JFK Website (0)
Digital Archives (1)
Person: Kraus, Hans, 1905-1996
Papers 1961-1993 [bulk dates 1961-1963]. Physician; physical therapist; mountaineer, alpinist. Medical records, notes and other materials documenting Dr. Kraus' treatment of President John F. Kennedy.
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JOHN F. KENNEDY PRESIDENTIAL LIBRARY AND MUSEUMColumbia Point, Boston MA 02125 (617) 514-1600

subset: commoncrawl


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Daily Deals Roundup
Snag a new mattress set, marvel at Lego architecture, indulge in a getaway, and more
Washingtonian Daily Deals
$15 for $30 worth of food and drink at Chopsticks of Georgetown
Chopsticks of Georgetown serves sushi and other Japanese cuisine and features a DJ on Friday nights. Try $30 worth of the menu for half price.
$50 for $200 toward a mattress set at Mattress Warehouse
This deal from Mattress Warehouse lets you spend $50 for $200 toward the mattress of your choice, plus the box spring. The deal is applicable for any mattress at these ten Washington locations and can be used in-store only.
$50 for two lawn mowings from Eastern Grounds Maintenance (a $100 value)
The landscaping company Eastern Grounds Maintenance is offering two springtime lawn mowings for half the price. Each voucher covers a one-third-acre lawn—buy as many as you need to cover your lawn (for example, you'll need three vouchers if your lawn is a full acre). You can buy up to nine vouchers, and the lawn must already be reasonably well maintained.
$40 for a family membership to the National Building Museum plus admission for six to the Lego Architecture Exhibit (an $80 value)
Membership to the National Building Museum gives you access to exhibition openings, free or reduced admission to family programs, and discounts for birthday parties, summer camp, and more. This 50-percent-off deal also gives you two adult and four children's tickets to the museum's Lego Architecture exhibit, which features 15 scale models of famous buildings constructed entirely out of Legos.
$49 for a year's worth of oil changes and more from Charles Automotive (a $160 value)
This package from Charles Automotive in Rockville includes four oil changes, safety inspections, fluid top-offs, and standard checkups (such as battery tests). Get these services at a 69-percent discount.
Plum District
$20 for $40 worth of food and drink at the Reserve
The Reserve in downtown DC is a restaurant and lounge that features international tapas, wine, and cocktails. Enjoy $40 worth of menu items for half off.
$38 for five dance classes for kids or adults at Studio 310 (a $78 value)
Studio 310 in Rockville offers fitness and dance classes for everyone ages three and up. Choose from classes such as body sculpting and belly dancing (for grownups) or cheerleading and breakdancing (for kids). All classes are eligible, and each pass is for one person only.
Home Run
$45 or less for a haircut, gloss, and style from Salon Amarti (a $90 value)
Salon Amarti in Old Town Alexandria is offering a new look for the new season for half off; the deal includes a haircut, gloss treatment, and style that suits you.
$45 for a 16-by-20-inch canvas-printed photo from EZ Canvas (a $106 value)
EZ Canvas prints your favorite photos on a frameless, ready-to-hang canvas. The print is canvas-textured and resized and retouched to maintain the highest image quality possible. This deal is 58 percent off, and shipping is included.
Check out Wow.com and Deals for Deeds for more deals.
LivingSocial Escapes
$329 for a two-night weekday stay for two at By the Side of the Road Inn & Cottages in Harrisonburg, Virginia (normally $659)
By the Side of the Road Inn & Cottages is a quiet former plantation in the scenic Shenandoah Valley with indoor and outdoor amenities and activities. Your accommodations include a featherbed, fireplace, whirlpool foot tubs, movies, and wi-fi. You'll also receive breakfast each morning, a $10 voucher for the Harrisonburg Farmers Market or Grandma's Pantry, tastings and discounts at area wineries, a $60 credit to one of two restaurants for dinner, and a $5 certificate to Kline's Dairy Bar. You can upgrade to a luxury private cottage with delivered meals, Champagne, and a bed of silk rose petals for $499.
MindBodyGreen Travel
$895 for a five-day yoga retreat in San Pedro, Belize
This retreat, November 5 through 10, has something for everyone—activities include water sports on the second-largest barrier reef in the world, tours of Mayan ruins, trips into town, and more. Your stay includes two yoga sessions each day, light breakfast daily, vegetarian dinners, and beverages with every meal. The deal doesn't include transportation (there's a second short flight from Belize International Airport), lunches, optional excursions, alcoholic beverages, or travel insurance. See all of MindBodyGreen's yoga and wellness retreats.
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All quotes tagged Overcome
(451 quotes found)
"When things go wrong, you'll find they usually go on getting worse for some time; but when things once start going right they often go on getting better and better."
"Manage the fear of failure. It will visit many times as you work the plan. Face the fear in your mind. See it as a visitor coming to your door. Ask the fear four questions: Who are you? Why are you here? Who sent you? What do you have to tell me? Listen deep within and seriously consider what the fear is telling you. Then reevaluate your plan and, if necessary, adjust it in light of your new knowledge. Never stop simply because you are afraid that you may fail."
"Life is given for wisdom, and yet we are not wise; for goodness, and we are not good; for overcoming evil, and evil remains; for patience and sympathy and love, and yet we are fretful and hard and weak and selfish. We are keyed not to attainment, but to the struggle toward it."
"Take heed
never take advantage of the things you need
never let yourself be overcome by greed
walk the straight and narrow and you shall succeed."
"This overcoming of all the usual barriers between the individual and the Absolute is the great mystic achievement. In mystic states we both become one with the Absolute and we become aware of our oneness. This is the everlasting and triumphant mystical tradition, hardly altered by differences of clime or creed."
"Those users haven't been upgraded because of viability concerns about Apple, which I think we've overcome, ... And we haven't given them a good product in a long time."


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Serving Colorado Springs, Locally Owned For 30+ Years & No One Beats Our Lifetime Warranty!


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City Shutters Notorious Bronx Juvenile Detention Center
A once-notorious Bronx juvenile detention facility that gained notoriety decades ago for inhuman conditions has officially been shuttered by the city, officials announced Wednesday.
The Bridges Juvenile Center, which originally opened in the late 1950s, was better known by its former name, Spofford, and had been closed once before in the 1990s before being reopened to accommodate the uptick in youth being arrested under the Giuliani administration.
"The community has said loud and clear they would like to use it (the facility) for some other purposes, but there aren't any plans right now for using it. I just don't plan on ever reopening it for detention", said John Mattingly, the commissioner Administration for Children's Services, which recently took over the city's juvenile justice system.
Last year, 3,431 youth were admitted to Bridges one or more times, according to the department. Those admitted tended to be between the ages of 11 and 16.
Those housed at Spofford were transferred to the city's two other secure detention facilities. Mattingly said staff had also been transferred.
The closure is part of the city's efforts to reform its juvenile justice system by diverting more troubled youth from detention centers into smaller, alternative programs where they live in less restrictive settings or where they live at home but are closely monitored.
"It doesn't make a lot of sense to take a young person ... who you are concerned is headed on a trajectory into adult crime and put him in a facility with 150 other young people some of them older and some of them farther out in that career", Mattingly said.


text: Atlantic Highlands marina following Sandy (Andrew Burton, Getty Images) [ Old Love Letters Wash Ashore in NJ Post-Sandy By Associated Press November 15, 2012 World War II-era love letters written by a New Jersey woman to her boyfriend washed ashore during Superstorm Sandy. Read More|Comment Category: TS net Tags: Asbury Park, Atlantic Highlands, NJ, njsyndicated, old love letters, Sandy Send to a friend! Share on Facebook Share on Twitter Pin it! Reddit This! Share on Tumblr!


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So guys, Mischa is currently in St. George, Utah filming scenes for Ben Banks The Movie. According to the press that I'll post below, Mischa will really only be shooting for about a week. The film has an official site, Facebook page, Tumblr page and Twitter page up and running so visit those links for more information.
Mischa will be playing the character of Amy: the love interest. The character also seems to be a former porn star.
Here are a couple of snippets about Mischa's involvement with the film from a Utah-based news website called The Spectrum:
Banks says has enjoyed working with some "known-names" like Hardin, whom he describes as "super-rad" and "down to earth." He's also excited to shoot scenes with Mischa Barton of "The O.C." fame, who plays the role of Amy, Banks' love interest. Barton will be in town for the final week of shooting.
Although Banks says there is no "real Amy" in his life, he is optimistic about filming the kissing scenes opposite a famous actress.
"Pretty much looking forward to it," he says with a grin.
To read the full article which talks more about the general plot of the movie, click here.
And here are a couple of Mischa mentions from Twitter posted by @coolcruelmom
– Mischa Barton on the movie set today and for the rest of the week. Wonder how she likes St. George….
– Mischa's puppy Ziggy was making a little too much noise and had to be escorted off the set…. by Mischa…..crew got to dogsit! Ha!
2 responses to "Mischa shoots scenes for Ben Banks The Movie"
Very low budget indie. I'm not sure why you say that her character seems to be a former porn star, the article specifically says she was.


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Staff Profiles
Debra Tanner - Executive Director
Graduate of Chariho High School and Gibbs College, Deb grew up in Charlestown, RI and after living in Washington State for a short time, returned home to RI and settled in West Kingston with her family. Deb's background took her from legal secretary for partners at two large Providence law firms early in her career, to Assistant Human Resources Director for Cranston General Hospital Osteopathic. After the birth of her daughter, Deb took a leave to raise her three children and returned to the workforce in the late 1990s as the Development Director for South County Community Action. After 3 years of successful event planning, appeals, and grant-writing at the CAP agency, Deb was approached in 2000 about the Executive Director position at Southern Rhode Island Volunteers. SRIV was then known as Seniors Helping Others. On October 1, 2000 Deb began her tenure with SHO as its third Executive Director and fifth Director overall. In the last decade, Deb has led SRIV through many changes, challenges and opportunities and looks forward to the continued work of service, growth, and succession planning that will carry SRIV well into the future.
Lindsay Tanner - Program Volunteer Coordinator
Lindsay Tanner graduated from South Kingstown High School in 2009. A student at CCRI, she has taken a brief leave awaiting classes needed for her major. She has been a volunteer at SRIV since she was 11 years old and has a broad knowledge of SRIV, volunteerism and the county. She enjoys assisting individuals in meeting their volunteer goals.
Mary Ann Lord - Wakefield Office Customer Service
Graduated from UConn with a MS in Education, and taught elementary school in the Groton, Connecticut school district for 36 years. Mary Ann has lived in RI for 35 years with her family. She has three grown children and one granddaughter. Mary Ann enjoys cooking, traveling and gardening. Mary Ann provides customer service at SRIV's smaller office in Wakefield to accommodate clients of SRIV's Independent Aging Program and seniors wishing to volunteer.
Michele Proulx
Since July 1st, we've been delighted to have Michele Proulx as our part-time Administrative Assistant in the Charlestown office. After over ten years of banking experience, Michele was looking for a way to be involved with giving back to the community. A Google search brought her to SRIV where she has been a dedicated volunteer for more than three years coordinating medical transport and Jonnycake grocery delivery requests. Michele lives in Coventry with her husband and daughter.
Jason Kennett - IT and Social Media Support
Jason graduated from Westerly High School in 2014. He was raised in Westerly, RI and is currently taking classes at CCRI. Jason's passions include video games, computers and math. He also has a habit of picking up different and often obscure bits of trivia that often has no practical value. Jason provides IT and Social Media support to SRIV.
More About
Created by: Rosum Web Designs


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Read our story about "what everyone should know about Capital Region black history" and add to the list.
Black History Month
6 Responses
I would like to see funding for legal representation for those who need it and cannot afford it. Because of the extraordinary costs of legal representation, this concerns more than the poor. Many people simply cannot afford an attorney, or, if they can intitially (or think they can), if the legal opponent uses tactics to run up their lawyer's fees, then they are forced to abandon their case. They loose. Justice should not be the victim of such games.
Mr. Spitzer seems focused on the poor, but what about the middle class? And, Mr. Spitzer, what about the conduct of attorneys? As a litigant in a long-running matter, I can personally attest to the fact that there is a long way to go here. The legal system is simply "by attorneys, for attorneys."
The Legal Project does not appear to provide equal representation for all of its client either. It needs work and oversight before anymore dollars are poured into it.
Oversight Mr. Spitzer, of attorneys, of courts, of judges. Clean up the system and it will work more efficiently. Accessibility for pro se litigants, and some respect for them would help. If people truly understood the lack of accountablity of attorneys, clerks and judges; the huge, life-altering mistakes and games they make and play for which litigants have no REAL recourse … in civil matters in our county and in our state … justice is just illusion supported by elected officials to cover up a mess.
well i can tell you there a very few blacks in any of the media in albany. i don't think fox has any.
Did Solomon Northup really work as a "cab driver" in Saratoga Springs, as indicated in Jennifer Gish's story?
Here is one local family that should included in your Black History Month article:
Captain Samuel Schuyler was born in 1781. He died in May 1842 at 61 years of age.
He probably was born in Albany and began life as a slave. After attaining his freedom, this South End pioneer became a Hudson River sailor, boat captain, and the founder of a successful steam tow boat service between the Erie Canal basin in Albany and New York City. He also owned many parcels of land in the city of Albany.
His sons, Samuel, Thomas, and James, developed the business even further. The "dry steam†process, still used on large ships today, was developed here in Albany by Samuel Schuyler Jr. By the 1870s, the Schuyler Steam Tow Boat business had more vessels (19) and was one of the most successful on the Hudson.
The Samuel Schuyler cemetery monuments and plot in the Albany Rural Cemetery are a testament to the success of this early Albany family.
Additional information on Captain Samuel Schuyler can be enjoyed by going to the Captain Samuel Schuyler web page at:
I am responding to "'What every Capital Region resident needs to know about black history' By JENNIFER GISH,published: Saturday, February 3, 2007″. First I would like to say thank you for running the article. I agree that the subject matter is important for all of the area's residents. It especially helps people by providing a sample of the work and achievements of African Americans when compared against the challenges of achieving the vision of America embodied in the Declaration of Independence. Needless to say there are many additional facts that need to be included in such an article. Unfortunately time and space must limit any presentation.
I would like to raise points in reference to a few parts of the article. First, Livingston Avenue was never nick named "Lumber Street". It was named Lumber Street. This is easily confirmed by asking the Albany County Hall of Records. Not only will their staff confirm it but they have a small book which is available to the public that contains the names of streets that have been changed over the years. The street we are discussing was named Lumber Street for many years and was renamed Livingston Avenue after the Civil War. Look on any pre-civil war map and you will see it listed as Lumber Street. It was never a "nick name". Secondly, it was called Lumber Street because of its connection to the Lumber district, not becuase of any association with the Underground Railroad. Additionally, I am not sure where you got the story of enslaved people, freedom seekers, coming up on lumber barges, but it would be a mistake to characterize that as THE way figitives from slavery came to the Capital Region. Travelers fromt he south used any means possible. One startegy used by members of the New York Vigilance Commitee to get refugees from slavery farther north was to buy them tickets on the day ships that regularly ran from New York City. People also came by rail, buggy, and on foot.
The story of Solomon Northup is one that you should have spent more time on. I found the characterization of him as a "cab driver" odd. He was a raft shipper on Lake Champlain that had a sideline as a fiddler. As a raft shipper, he was an African American business man who had to negotiate contracts, possibly hire people, do some light engineering, know enough about the water to operate a raft shipping boat, and know how to read and write so he could manage his business dealings. On a time of business slump he and his wife went to Saratoga Springs in the hopes of earning extra money – he principally as a fiddler and she as a caterer. He found himself drugged and sold into slavery by a couple of his clients. The next twelve years following the kidnapping unfold the story of a very bright man who must keep the light of his intelligence under a bushel to survive. It's a story with many thrilling twists and turns.
As I said, there are many other stories that could have been included in your list. If readers want to learn more such stories they may want to attend the Underground Railroad History Project conference on Febraury 23, 24, and 25 at the College of Saint Rose. There will be more than 30 workshops presented by scholars, activists, and preservationists. Several nationally known speakers will be participating. Infomration may be obtained at http://www.ugrworkshop.com. Thanks once again for attempting to tell even small pieces of these stories.
This makes me sick……. Doesn't anyone think that there was any white history? How about Black, and White working together History. How about who cares what your color is. Like I once said. I have had many operations that required a lot of blood. I am sure some of it came from a black person. Do you think I had the right , or would want to tell the surgeon that I only want blood from white people. Of course not. Lets drop it, and let every month be American History Month. Of course if you don't like it here, than go back where you originated.


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Demand forecasting
Price rules and performance
targets management
Markdown optimization
RA Demand Forecasting Services
We take care about your forecasts…
The importance of good forecasts
The ability of a retail organization to forecast demand accurately is the primary condition for optimizing business decisions. The optimization of order quantities, stock levels, or store shipment allocation depends on the aptitude of a retail operator to forecast accurately demand at store/sku level. The optimization of merchandizing initiatives is only possible through the implementation of industry specific causal demand models, where the impacts of price changes, promotions, displays and ads on to future demand can be measured with sufficient confidence.
Demand forecasting is a business process
Although retail organizations recognise the importance of good forecasts, few implement an effective formal process to support it involving suitable resources, skills, methods and tools to ensure the production of accurate and relevant forecasts. Also, little effort is often spent on the systematic monitoring of the quality the different information sources used to build demand models.
Retailers are not good forecasters
The production and management of quality demand models and the generation of accurate forecasts is a specialists' field, which requires in order to be run successfully expertise in many domains such as statistics, models building, mathematics, data-mining, management sciences and information technology, together with in depth business knowledge of the different retail sectors. However, our experience shows that most retailers fail to get the science and the tools right, sometimes even after investing heavily in hiring statisticians and acquiring complex and expensive software solutions.
Let the experts work it out for you
RA Demand Forecasting Services provide an effective, no risks and cost efficient solution for the production of quality demand forecasts customized to your need. Using our SAAS build solution you will be sure that:
What you have to do
Initially we shall work with your IS and merchandizing teams to help you identifying, collecting and formatting the information sources such as past sales, product information, past and future price, promotions, display and ad information necessary to build the models and compute the forecasts. We shall also agree on the process for channelling data and reports to and from our portal. That is all!
RA demand forecasts production process can be summarised as follows
A Complete service
RA Demand Forecasting Services follow a comprehensive set of processes ensuring that:
A scalable and evolutionary service
Our "Grid Analytics" data processing and model building platform has been designed to scale to the largest retail organization thanks to complying to latest parallel processing design principles and allowing the access to private or public clouds computing network. All data supplied is encrypted.
Benefits & ROI
RA Demand Forecasting Services represent a low cost, no risks, and effective solution for the production of accurate forecasts within a comprehensive, secure process. Accessing RA Demand Forecasting Services require
System Integration requires only the sending and receiving of scripted files using an https based connection. We continuously invest in developing better methods, architectures, models and practices to make RA Demand Forecasting Services the best tool for retail operators. Access to our latest development once tested and validated is available to your organization as part of our service with nothing more to do on your side.
The service is available on a pay as you go basis, where the tariff calculated depends upon
To quantify the benefits of using RA Demand Forecasting Services, we propose to build an ROI analysis table, which will assess and compare the following:
In the ROI table above, section (3) and (4) estimate the inventory costs savings and lost sales reduction gained for every MAPE' s percentage point drop (i.e. forecast error) obtained. Such analysis, which is typically based on comparing the demand forecast accuracy between the existing "in-house" system/function and RA Demand Forecasting Services, never fail to show that RA Demand Forecasting Services cost less to deploy and run than a "within the firewall" solution, and helps to significantly reduce the inventory holding costs and lost sales by forecasting demand more accurately.
|Design by AdiumDesgin.com


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Jonah Hill's recent weight loss makes the press he's doing for 'Moneyball' all the more interesting. The film was shot prior to Hill shedding the pounds, and it's slightly odd to see this fit, skinny actor promoting a movie -- only to watch a clip of said movie with him looking nothing like that. In a recent Esquire interview, Hill spoke about reservations some people expressed about him no longer being funny now that he lost the weigh: "It's funny because people are like, 'Oh, is he not funny anymore?' You just gotta live your life. I'm happy with myself."
Whatever the future implications of Hill's weight loss, you'll have to get used to his press tour/big screen appearance dichotomy for a little while longer. 'The Sitter' is another film that the 'Moneyball' co-star shot pre-weight loss, and it finds him in true 'Superbad' mode: making an ass of himself, getting the crap kicked out of him and -- yes -- being the "funny fat guy."
Watch the red band TV spot below. Warning: language very NSFW. Obviously.
[via CinemaBlend]
Image courtesy of WireImage


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How is Cottontree Backpackers rated on other websites?
Cottontree Backpackers Reviews from the Web
Hostelz.com Guest Reviews
The hostel is very run down. It needs a major uplift. Maybe they can exchange a paint job or something for accommodation for any working travelers. So that's my 1 out of 5. Two 5/5s -- the atmosphere and the location. The atmosphere I think was more because of the residents there than anything, but still good. Everyone was really friendly, I'm pretty shy but had no problems socialising so that's how good it is. The location is excellent. 10 mins to the biggest mall on the Sunshine Coast, cafes and bus stop to another major shopping centre on the next block, library (and free Wifi) on the block after that, and 10 mins from the Greyhound bus stop (which is in front of the visitor information centre). If you rent a car there's plenty of parking around. Oh and it's on the water as well, nice view. — Gladys (2012-11-02)
DO NOT STAY HERE!!!! We where a group of people who stayed in Cotton Tree Backpackers for about a months. We can not find words that would describe the state of this hostel. It is absolutely disgusting!!!!! We really want to be fair with the things we write and we are only writing this so that no more people have to experience this kind of treatment!!!! We stayed here because this is a working hostel, which means they work together with farms around the area and organize work for people with a working holiday visa who want to extent the visa for the second year. We met some really nice people who also lived there and worked at the farm. BUT The kitchen, toilets and rooms are so dirty!!!The owners dogs are running around, begging for food and going through the rubbish bins. In most hostel and hotels animals are not permitted because its not hygiene. The showers are sometimes not cleaned for two days. The kitchen is a disaster and extremely dirty!!! AND THIS IS NOT THE WORST PART!!!! THE OWNER OF THE HOSTEL (VALERIE) IS THE WORST THING ABOUT THE HOSTEL!!!!!! Not only is she rude, unhelpful, insulting and offensive we sincerely believe that she is mentally ill!!!! She screams and yells at people like a mad woman when something is not in order and you really feel like a piece sh.. She dosent care about anyone having a pleasent stay and actually dosent care much for people at all!!!! She completely ignore the fact that her night manager is among the people who is smoking weed and getting drunk every night together with other people in the hostel and are extreamely noisy until the morning (they do not work at the farm and therefor dont have to get up at 6 in the morning).They even smoke in the working van, which the workers use to get to the farm the next morning. On most nights the music is still on after they go to sleep and the doors are not closed so anyone can just walk in! On several occasions, we saw how she was shouting at other guests because she was unhappy with them. (And they were not among the people who made noise or smoked). She honestly just screams at people to get out if she finds them in the kitchen after check out time!! She has a rule that all showers have to be taken within 3minuts and she even knock on the door if you stay there for longer!!!! One of the showers is not working properly and you end up regulating the water the entire time and she dosent bother fixing it. There is only three showers in the hostel. We have never in our lives experienced anything like this!!!!! It is really amazing that she still runs the place!!!! Everybody in the hostel and we mean EVERYBODY are so scared of her and most of the people just stay there until they have enough money to travel further. And too many nice people are leaving JUST because of her!!! If you ever come to Maroochydore please avoid this hostel. The location is very nice and you do meet some really nice people here but this evil woman can destroy your entire stay there. IT IS NOT WORTH YOUR MONEY OR YOUR TIME!!!! — Amanda Chao (2012-06-15)
Good, friendly, homey place to stay Wish i had had longer at this lovely hostel. The lady on the desk was very friendly and kind. The room was lovely and very big. Felt very welcomed and safe here. It was just like a big shared house. lots of character. Only thing that spoiled it is that the rest of the staff were a bit thick. We asked for a lift in the morning to the bus three times. When it came to it, no staff were around anywhere. Like none whatsoever it was ridiculous! When we asked a guest who seemed friendly with the staff he just said they were all out. In the end he gave us a lift to the bus! Bad end to an otherwise good stay. — **B**, British (2009-01-19)
Great This hostel was great, except maybe the fact that your hear all the noise from the kitchen if your room is close to it. — zack (2008-10-06)
Friendly, nice, and clean place. Like all the others I enjoyed myself! I stayed there for almost four weeks and so did many other people who where working for a while in Maroochydore and surrounding. There are even some guys they come back again and again. That must have a reason. By no means is that hostel a dirty place -- after traveling for month in Australia and a whole bunch of other countries I claim to have some experience about what a dirty, filthy hostel means. And I have seen some gross places! There is for sure no hostel that can offer the cleanliness of a good hotel. If twenty people take a shower than the shower must look different from the one in your own hotel room. That doesn't mean that it's filthy. But if you expect a hotel room, than be prepared to pay your 90-plus bucks a night and still not having any guarantee of a room with a first class view. The atmosphere was very friendly and enjoyable and we all had quite some fun together. I had a great time and do recommend this hostel. — matthias, germany (2008-06-27)
Huge Disappointment I stayed at this hostel in room number eight! It has to have been the worst nights sleep I along with three others have had! We were in a four share and all of the beds creaked and rattled all night. Also, each mattress was really thin and old, and the centre was even thinner which produced a dip. On this particular night, it was also freezing and only one thin blanket was provided. I would highly advise people not to stay there although there are only a few hostels servicing this area. — Elaine, Ireland (2007-06-23)
Too Quiet -- good or bad depends on your agenda The town is really small and there's pretty nothing to do around. So the hostel can be really quiet with just the few long term stayers. I stayed in the girls room which was pretty squeezey with four bunk beds but the view was quite decent. the Kitchen was rather up to standard and so was the TV room. I guess it's a good place to relax and finish a book but for me it was the beginning of my east coast trip up north so it got a little boring as the hostel was also pretty much near nothing interesting. — Jesse, Singapore (2007-06-19)
I cannot rate my experience of this hostel as I did not make it past the front desk due to a complete show of ignorance and lack of understanding by the owner and a male staff member. I arrived in Maroochydore at night and spent the night sleeping in the car after having arrived to find no accommodation available. I called this hostel at 10 p.m. and got no answer. I then called the hostel at 8:30 a.m. the next morning and was told that there may be a bed available but that I could leave my bag and check in at 10:30 a.m. Ok, but then the owner asked if I was alright and was I drunk? I said no, and explained that I had just spent the night in the car as no accommodation was available and no one answered the phone at this hostel when I tried to call. So the owner said I could leave my bags and come again at 10:30 a.m. So I come back at 11 a.m. and another male staff member actually told me that his boss was not happy for me to stay because I was drunk. What the....? These people were incredibly stupid! If they thought for a moment instead of coming to their own stupid conclusion that I was not drunk, that I arrived in a car, and did not reek of even one drop of alcohol, then I would not be writing this negative review. This was not the holiday experience I wanted and so I got the hell out of Maroochydore and away from these small-minded people. I will not be back! — Lamia, Italy (2007-04-17)


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Editor's Note: This is a free edition of The Technical Indicator, a daily MarketWatch subscriber newsletter. To get this column, including 100 technical stock picks every month, click here.
CINCINNATI (MarketWatch) — The major U.S. stock benchmarks have sustained a break to less-charted territory.
In fact, the S&P 500 Index and the Dow industrials have reached all-time highs, and the longer-term path of least resistance technically points higher, as detailed below.
Before detailing the U.S. markets' wider view, the S&P 500's hourly chart highlights the past two weeks.
As illustrated, the S&P has sustained its latest break to all-time highs.
From current levels, modest support rests at 1,614 (Monday's low) and is followed by a firmer floor at the April peak of 1,597.
Meanwhile, the Dow industrials' near-term backdrop is similar.
Here again, the blue-chip benchmark has sustained its break to record territory.
Looking ahead, initial support holds at 14,940, and is followed by the April peak of 14,887 (illustrated on the daily chart).
And the Nasdaq Composite has also taken flight.
From current levels, first support holds at the top of last week's gap — Nasdaq 3,370 — and is followed by the bottom of the gap at 3,345.
Widening the view to six months adds perspective.
On this wider view, the Nasdaq has confirmed its uptrend with last week's breakout.
The index is now traversing less-charted territory, and though near-term extended, its longer-term path of least resistance points higher.
Moving to the Dow, its six-month backdrop remains bullish.
Its first notable support rests at its breakout point, the April peak of 14,887.
And the S&P 500 has also rallied to record territory.
First support now holds at its breakout point, spanning from 1,597 to the 1,600 mark, detailed last week.
The bigger picture
As detailed above, the major U.S. benchmarks have sustained a break to less-charted territory.
The S&P 500 and the Dow industrials have notched all-time highs, while the Nasdaq Composite has reached a 12-year peak.
But even beyond the headline benchmarks, the early-May rally has been broadly-based.
Starting with the small-caps, the iShares Russell 2000 Index IWM, -0.17% has gapped to all-time highs, clearing resistance at the March peak.
Meanwhile, the SPDR S&P MidCap 400 ETF MDY, +0.14% has also reached record territory.
Granted, the small- and mid-cap breakouts have been underpinned by sluggish volume, though the participation is constructive when placed in broad-market context.
Each group's uptrend has been confirmed.
Moving to the headline technical event, the Standard & Poor's 500 Index has sustained a break to all-time highs.
The chart above is a 20-year view: Each bar represents one month.
Consider that the downdrafts from the 2000 and 2007 peaks were unexpectedly severe, and the S&P's upside follow-through from current levels is a question mark.


text: Artist Photography January 17, 2012 NEWS Cool photos from cool country artists PausePlayPlayPrev|NextShow thumbnailsHide thumbnailsFullscreen 1234left right Jason McCoyTara Oram in Afghanistan riding in a Lav. Tara Oram with her band and the troops in Afghanistan. Tara Oram and her band hiding in a bunker in Kandahar, Afghanistan. High Valley on the Chevy Top 20 with Paul McGuireHigh Valley's Brad Rempel signing the best at the Chevy Top 20 set High Valley leaves their mark on the desk of Chevy Top 20 set. The Stellas, Dave Wilson, and Marshall Dane at an event in Nashville. Jason Blaine and Deric Ruttan at an event in Nashville. Sam Ellis (Hunter Hayes keyboardist) and Ryan Laird at a Nashville event. High Valley with the CCMA's Don Green and Jill Snell at a Nashville event.High Valley in studio in Tennessee.High Valley in studio in Tennessee. High Valley in studio in TennesseeHigh Valley in studio in TennesseeThe Mavericks perform during CRS in NashvilleJason McCoy and Charlie DanielsCorb Lund - CMT Music FestivalCorb Lund - CMT Music FestivalGrant (Corb Lund and the Hurtin' Albertans) - CMT Music FestivalKurt (Corb Lund and the Hurtin' Albertans) - CMT Music FestivalCorb Lund - Mucky Duck - Houston, TXDean Brody and Producer Matt Rovey in the studio Nashville, TN Dec. 2011Jason McCoy Gracie Fishing at the Farm


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More news about THS member Michael Feinstein.
The Palladium, new $118 million performing arts complex to open soon in Carmel, Indiana
The Great American Songbook Archive will live here. It began when Michael Feinstein was a boy. He discovered the music of George and Ira Gershwin and began collecting and for more than 30 years he has amassed a collection, and encyclopedic knowledge about its contents, that is considered among the most extensive in existence.
At The Palladium, the magnificent $118 million landmark building with a 1,600-seat concert hall, over 6,200 square feet has been dedicated to the Michael Feinstein Foundation, split into two areas of nearly identical size and shape on the Gallery Level. The East Gallery is planned for a future museum expansion. We're currently developing the West Gallery, to house our Archive and Museum. Remaining a completely separate organization, we will relocate our national collection of rare artifacts to The Palladium, where we will conserve it for the future, and importantly, make it accessible to the public. Education and awareness will be delivered year-round. The new home of the Great American Songbook opens in January 2011.
Special items in collection
Thousands of early stage transcriptions, 78 and 33RPM recordings spanning decades of the Great American Songbook, the result of a generous donation from collector, jazz columnist, and frequent contributor to The Wall Street Journal, Will Friedwald. The records document the recording careers of artists such as Bing Crosby, Rosemary Clooney, Frank Sinatra, and dozens of other artists and represent a collection that spans the generation. Added to the Feinstein Foundation archives in 2009 are the personal papers and manuscripts of lyricist Hy Zaret, who passed away in 2007. Among those papers is an original manuscript with the lyrics to "Unchained Melody," one of the most recorded songs of the 20th century. Also in 2009, the Michael Feinstein Foundation acquired a premier collection from Mr. Bob Grimes, a collector based in San Francisco, who for more than 50 years, made music collecting his hobby. With over 43,000 sheet music titles in his massive collection, and more than 70,000 index cards filled with information recorded as he cataloged his collection, Bob Grimes has long been known as the man to turn to if you're a cabaret singer in need of a long-forgotten, obscure song. Once relocated to the Michael Feinstein Foundation Museum and Archives, researchers and enthusiasts alike will again have access to revive the music of the Great American Songbook. Future digitization is planned. In 2010, the Foundation received what is considered the preeminent collection of Andrews Sisters music and memorabilia, to add to the Michael Feinstein Foundation collection. We are grateful to collector and writer Bob Boyer and his wife Dottie for the contribution of this significant piece of American history.
Michael Feinstein's American Songbook — produced by THS Publications Director Ken Bloom


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An internship is very important to your job search process, and the economics department recommends that all students pursue at least one internship during their course of study. Not only does an internship provide you with valuable "real world" experience that complements classroom learning, it also assists you in making crucial connections with professionals employed in your field of interest.
Most students have no idea how to being searching for an internship. Start by talking with your advisor and other professors in the Economics Department. Also, look at our Internship Timeline to see what steps you can take to get prepared. Hartwick already provides five internship search engines, but these engines are general and not specifically geared towards economics positions. In addition to the general search engine, we put together a list of top economics employers to which you can apply for an internship. Visit Top Economic Jobs & Internships to see the list and obtain contact information. Another good idea is to contact our Alumni and see what they have to say about your internship options. Finally, Melissa Marietta in the Office of Career Services (x4047) is an excellent resource.


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La Verdad, El Poder, y La Liberación
Christine Zuni Cruz*
A Reflection** on Margaret Montoya, Máscaras, Trenzas, y Greñas: Un/Masking the Self While Un/Braiding Latina Stories and Legal Discourse, 17 Harv. Women's L. J. 185 (1994), 15 Chicano-Latino L. Rev. 1 (1994)
Please click here to access a PDF version of this article.
I. Introduction
As I pull out the original beige color Chicano-Latino Law Review reprint that Margaret gave me when we exchanged scholarship during one of our joint projects, I notice its faded coloring and it sends my mind back over the years. Our now braided experiences, united by the institution where we have spent the greater part of our careers, were first brought together by the meeting of our now adult children—Margaret's daughters, Diana and Alejandra, and my son, Immanuel—when they were in middle and elementary school. They met at a retreat of the faculty in northern New Mexico, even before Margaret and I were well acquainted as colleagues. A fast and rewarding friendship, an intellectual exchange, an inter-familial relationship, and a collegial synergistic connection still continue to this day.
Professor Margaret Montoya's Máscaras, Trenzas y Greñas: Un/Masking The Self While Unbraiding Latina Stories and Legal Discourse[1] was published during the first year of my entry into the legal academy as a visiting professor. This reflection on her influential article addresses three of the major themes that resonate most strongly for me. The first is the assimilative pull of the legal academic institution, the second is the power of narrative, and the third is transculturation.
The relationship of masking to assimilation and acculturation makes it a sophisticated, dynamic, and fluid device. Masking gives rise to a complex analysis, especially for historically oppressed and culturally and linguistically subjugated peoples. Masking, as descriptive of the experience of the "Other" in academic institutions, diversified but not sensitive to diversity—in fact, hostile to the power of multiplicity and bound to singular, dominant frames of intellectual and creative markers—is illustrative of the suppressive and oppressive nature of assimilation. Some can take masks off and return to self; others cannot, or do not want or "need" to take them off, and are forever changed, melded into the mask.
Masking is a metaphor for the assimilative process and demand of education. The masks that assimilative pressures require those outside the dominant frame to wear, and the experience of "assimilative masking" that affects us through feeling, or being, forced to don masks, or even to desire and embrace them, and to mistrust or mask the truth of self or our difference, can create real challenges to fostering intellectual diversity, autonomy, self-determination and maintenance of our identity. It is primarily ideological masking[2] which I address, but almost all masking in academic institutions results in the loss of the expression of intellectual diversity, mental sovereignty,[3] and diverse knowledge frames.
The second major theme of Máscaras is the power of narrative. Narrative is linked to truth and related (for me) to finding voice. Montoya's article, which utilized and captured the impact of narrative on legal discourse, imparted an important message early in my scholarly development. Narrative breaks from the dominant frame of legal scholarship and embodies a culturally and intellectually diverse manner of expression and thought. Narrative itself is also the dominant and legitimate form of expression employed to carry on the Indigenous legal tradition.
Lastly, these two themes are joined by a third. I have been researching and writing on Indigenous identity and considering its political, legal, and uneasy borders and boundaries with other identities, including inter-racial and inter-tribal identities. One word and a footnote in Máscaras raised new insight for this work.[4] Transculturation provides a contrast between Indigenous and mestizo identity, one that I will only mention here but raise to capture that constant thread of conversation that always pushes and pulls on Professor Montoya and me because of our separate identities and the dialogue we choose to engage in across our own differences.[5]
The themes of assimilation and narrative resonate just as clearly when I read the article now, in conjunction with writing this retrospective reflection, as upon my first read twenty years ago. I recall receiving the draft that became the article I hold in my hands. I remember the forceful resonance of her narrative. The narrative of the strong bond between sisters resonated because of my own experience with three older sisters. Especially relevant was the experience of my sister Evelina, myself, and other Indigenous students for whom the doors of an elite institution were opened for the first time in our collective tribal histories upon our admittance to privileged academic space. This was then followed by the experience I had sorting out my presence in the legal academy. Margaret asked me to tell her what I thought of her pre-publication draft of the Máscaras article. I read it and it struck that unmistakable and compelling chord of truth.
II. Masks and the Assimilative Task of Education
I begin with a brief consideration of masks from a Puebloan Indigenous perspective, which is my foundational frame of reference. "Masks" are common to Pueblo expression, just as they are to other Indigenous peoples' expression throughout the world. In the Pueblo world they are reserved to ceremonial representation and are most commonly associated with the spiritual[6] and other living creatures that share the land and are critical to traditional survival or to the ecosystem and the Indigenous knowledge frame. Masking is also associated with levity. The masked or painted Pueblo clown[7] is important to the way in which correction and instruction are imparted through humor in public ceremony. Masks worn in ceremony are powerful representations. The Puebloan frame of masking imparts both the symbolic power and spiritual significance of masks.
In modern Indigenous resistance movements worldwide, the "masking" of the face has emerged as a symbol of struggle against oppression. This deliberate masking of individual identity serves in part for protection from the government, for example, in the Zapatista movement's "uniform," which includes the covering of the face.[8] However, the meaning of the mask/ing, as in Pueblo ceremony, is far deeper.
The masks are a symbol not only of autonomy, but also egalitarianism. The masks are very symbolic to the Zapatistas…[T]hey say . . . they gave up 'the word' (or their voices) so they could be heard and, by wearing masks, they gave up their faces in order to be seen. 'With my mask, I'm a Zapatista in a struggle for dignity and justice,' replied the masked man to whom this question was posed. 'Without my mask, I'm just another damn Indian!'[9]
Donning masks for the Zapatistas is both assuming and critiquing power. "Marcos[10] has said that 'we cover our faces in order to show the world the true face of . . . Mexico.'"[11] The mask/ing also has multiple representations; it is "the faceless global majority excluded from decisionmaking on the one hand, and the disguise of the modernizing state and increasingly small global ruling class on the other."[12]
In both instances, the masked person is known to family and community. However, in the first instance, masks transform the person through the power of ceremonial re-presentation of another symbolically significant identity. In the second instance, masking is intended to obscure identification to protect one's identity from the threat of retaliation expected as a result of organized resistance, as well as to challenge and critique power, and to "give face."[13] Professor of Geography E. Jeffrey Popke, says,
The mask worn by the Zapatistas is thus more than simply a device to avoid being identified. It symbolizes the anonymity of Mexico's nameless and faceless indigenous people, and hence serves as a critique of the way in which modernity has denied them a subject position within the Mexican nation. . . . Part of the Zapatista mission is to recover this face, to reclaim their status as subjects and citizens. . . . This 'giving of face' can be viewed as a way of re-establishing a form of ethical engagement, of insisting that we open ourselves to the presence of the other.[14]
These frames show masks' dual power to transform the wearer and to obscure, project, and protect identity and face. They are equally relevant when one discusses the masking of identity that occurs in educational institutions: masks represent the assimilation into the dominant knowledge and cultural frame educational institutions demand, as well as the masking of identity that occurs to protect one's "true identity." In academia, masks represent the many ways in which the true self, particularly if it is Other, is transformed, cloaked, suppressed, oppressed, or protected, including in the performance of identity, expression, and production of knowledge.
Three questions emerge: What are the masks we are asked to wear in our academic institutions and why? Are we being asked to wear masks that hide our difference or otherness?[15] Are these masks intended to subvert diversity or the face of diversity or diverse expression? Montoya powerfully depicts a mask of whiteness, representing in part the expectation of conformity to the dominant norm reflected by whiteness, including English proficiency, as well as the dominant western frame of knowledge, knowledge production, and manner of cultural and written expression.[16] In a powerful sculpture by Lorraine Bonner, entitled UNMASK!, Ms. Bonner depicts two melded Janus[17] faces, one holding a black mask to the face with holes for the eyes, and the other holding a white mask to the face with an opening only for the mouth. The black mask renders the person voiceless and the white mask blinds the person providing only voice.[18]
Dealing with diverse peoples, languages, knowledge systems, and ways of thinking is a challenge/threat for the American academic institutions most study and teach within. Indigenous peoples have a history in which assimilation served as the primary task of American education and assimilation continues to reflect the Indigenous experience with education. This is true in the modern legal academy. The acquisition of a legal education through an accredited law school is required before one may engage the legal system. This imbeds Indigenous Peoples in both an educational and a political system, not of their own making, but with which Indigenous Peoples are compelled to fully engage in order to preserve remnant lands, peoples, languages, and Indigenous knowledge frames.
III. "Who are you/we?"
The danger of the (linguistic, cognitive, social, and cultural) masking that Indigenous Peoples go through in academic institutions is that the tribal self is forgotten or buried, and eventually transforms into the mask of whiteness itself. Unable to shed the mask/s acquired, our identities become forever altered. The act of masking illustrates the shifts and changes fundamentally required in the movement from tribal knowledge system to another knowledge system; Indigenous cultural understanding of masks and modern Indigenous resistance analysis of masking helps us understand the transformative, protective power and symbolism of masks. Specifically, the metaphor and symbolism of masking also represents the oppressiveness associated with masking. This is seen in the two masks poised to cover the faces of Lorraine Bonner's clay figures in UNMASK!.[19] The smooth white mask may privilege or allow voice, but blinds. The smooth black mask allows one to see what is happening, but silences or oppresses giving voice to what is seen. These masks are metaphors for the law of white spaces that operate in institutions. [20]
"[K]ill the Indian in him and save the man," are the words attributed to U.S. Army Lieutenant Richard Henry Pratt, who when making this statement quoted a "great general", who said, "the only good Indian is a dead Indian." [21] Pratt participated in the then-bold experiment of educating native warriors and leaders who were incarcerated by the United States government in St. Augustine, Florida for armed resistance to the imposition of federal authority over them and their peoples.[22] American education was thus proposed as an alternative to literally eradicating Indigenous Peoples from the emerging American settler nation in the 1800s once authorities determined that it was cheaper to educate Indians than to wage military campaigns to kill them.[23] The linguistic, cognitive, social, and cultural knowledge frame that Indigenous Peoples adhered to was targeted as the "Indian" in need of killing.
Assimilation transforms and is intended to change us, un/consciously. It is intended to address negative assessments of difference as well as to recreate us to fit in (in less negative ways).[24] Resisting and maintaining our own identity becomes a challenge.
Montoya's descriptive use of trenzas and messy hair describes the performance of identity as we move from the negative stereotype, the greñas, to the consciously public aspects (braids) of our managed and performed identity. This represents the ability to maintain the true self through understanding that we "perform" identity, including the identities required to be covered by the assimilative masks as well as the masked identity.[25] This un/conscious battle of the private and public self through the use of performance and masks dependant on the space one is occupying evidences an awareness of the importance of resisting the melding of the masked and unmasked identities into one permanently masked identity. To me, this represents not only the importance of maintaining unique social and cultural expression, but of maintaining the critical foundation of separate tribal identity; the existence, outside dominant frames of knowledge and expression, of Indigenous knowledge and language, including a legal tradition, which support the cultivation of different ways of being, thinking, and existing in the world—a sovereignty of the mind and intellect.
It would be a while longer before I recognized and felt that I had found my own voice and my own cultural expression in contrast to the prevailing pattern and norm of legal scholarship existing in the culture of written discourse of the legal academy through what, even now, is perhaps still considered contested "legal" scholarship.[26] I recognized Margaret had found her voice in Máscaras through the power it had and I deeply admired her for accomplishing what I was struggling to do without fully realizing my own struggle.
IV. Narrative and Voice
Law schools prepare students for a profession that frames thinking, writing, and approach to the law in a very specific manner, and requires its participants to operate within this frame for success. For admission to the bar, and permission to operate within the justice system as lawyers, a law school education is required, representing a minimum of nineteen years of education total. This educational training casts us into a particular frame of thinking about law and everything connected to law. To break from the frame requires moving outside of it entirely. Narrative allows for this: the reframing of thought is necessary to permit consideration of a legal tradition linked to orality. Narrative shatters the small, narrow frame which contains the only information, language, and experience that is said to be relevant to the American common law tradition. Both objectivity and relevance affect legal scholarship and legal proceedings in the common law tradition and both test and reject all or parts of collective[27] and personal narrative.[28] Narrative is critical to the expression of the Indigenous (Chthonic) legal tradition.[29] The dominant framing of what legal discursive expression looks like, what it allows, and what it locks out entirely, is challenged by narrative.
It can be a challenge to find one's voice and the use of narrative allowed me to "find voice." I view finding voice as related to the removal of masks that permits the true self to speak free of encumbrance, be it the self hidden by imposed masks, or covered by masks silencing voice or allowing voice without vision, the latter two as illustrated by the masks in Bonner's sculpture, UNMASK!.[30]
Sometimes voice is affected by the protective mask necessary for our safety or success, and therefore necessary for us to impose on ourselves, like the Zapatista "face-covering" protecting a face of resistance. The subversive use of masks—to cover, to be seen, or to use the mask to reveal the truth of what is masked and the subversive use of voice—to hold silence in order to be heard, flip the assimilative tools of institutional mask/ing and silencing:
It would seem evident that masks conceal and silence quiets.
But the truth is that masks also reveal and that silences speak.
To conceal and to quiet, to reveal and to speak, masks and silences.[31]
Speaking out assumes prerogative. Speaking out is an exercise of privilege. Speaking out takes practice.
Silence ensures invisibility. Silence provides protection. Silence masks.[32]
Reflecting on Máscaras highlighted the critical role narrative has played in my own work and the impact Máscaras has had on me and others for whom narrative is an aspect of cultural discursive expression. Employing narrative in legal analysis allows resistance to the often too narrow legal discursive and analytical frame. Montoya's employment of narrative influenced my work and my thinking about the dominant frame of legal analysis and law.[33] Narrative was like a key that unlocked a door that opened discursive expression about the law. The employment of narrative in writing about the law, its impact, and context, also opened a door of understanding concerning the connection between narrative, its use, and its relationship to the Indigenous legal tradition.[34]
If there is power in narrative then there is disempowerment in silencing narrative. This occurs in law through rendering parts of story and narrative irrelevant in legal process and discourse, as illustrated by the Josephine Chavez case Montoya discusses in Máscaras. Legal opinions limit facts to the legally relevant narrative, but to challenge and question whether narrative can inform analysis of the law devalues it. In contrast, in the Indigenous legal tradition foundational law is contained in collective narratives, including origin stories,[35] journey narratives,[36] and other narratives connecting Indigenous autochthonous peoples to the land.[37] The disconnection of narrative to the law in the American common law tradition all but shuts down the ability to impart understanding of the Indigenous legal tradition into common law through oral narratives in spoken word or song. Additionally, asserting that narrative is irrelevant to legal analysis is disempowering on an individual level, as illustrated in Montoya's description of the Josephine Chavez case.[38] The narrative of Josephine Chavez's life absent in the Court's written opinion in the case is an example of the Court's focus on legally relevant facts as masking Josephine Chavez.[39] Law and the legal process masked her reality.[40]
Finally, on a collective level, it is disempowering to dismiss narrative for Indigenous Peoples whose legal tradition is imbedded in narrative. While there is room for "relevant facts" and partial narrative, there is no room for irrelevant facts, and "whole narrative"[41] is rarely relevant in American legal process or legal analysis. When narrative contains law, narrative has heightened importance to the law. In societies that operate in the oral tradition, law is contained in various texts, including narrative, art, land, song, and symbols. American common law normalizes partial narrative and it has no experience with whole narrative containing law. It is therefore no surprise that the introduction of narrative to legal analysis and its use in discussing the law is challenged as unscholarly legal discourse.
Personal narrative is representative of the impact of the law at a local, specific level. Within indigenous knowledge frames, the local ecosystem contains valuable knowledge upon which higher and connecting knowledge is premised—Indigenous knowledge stems from a specific ecological order,[42] including the connection that the local has to the surrounding ecosystems, to the larger global ecosystems and to the celestial. In this respect, personal narrative represents the local, which connects to the collective narrative. The larger connection of law to the spiritual emerges from the collective narrative. Narrative is greatly valued; it emerges as a vessel of understanding and knowledge and in the Indigenous legal tradition, law can be found imbedded in collective narrative.[43] The local, just like the personal, is a necessary site of resistance.[44] Perhaps this is why Montoya's article on narrative resonated so powerfully with me and was connected to my own ability to find voice in employing narrative in written legal discourse.
Finally, in reading Máscaras for this reflection, transculturation resonated in a new way for me, largely as a result of my research and writing on Indigenous identity.[45] Indigenous identity, mixture, and the different treatment of mixture by Tribes, has been a focus of my research. I have found myself especially interested in the treatment of inter-tribal mixture and the challenges experienced and affected by mixture of tribal identities. With Indigenous identity so deeply embedded in particularized tribal existence, I consider whether this is a rejection of the idea of transculturation[46] in Indigenous identity in that there is not an interest in the emergence and formation of a new identity from the mixture, but rather an interest in the perpetuation and continuance of a singular and specific tribal identity.
Máscaras was the familiar in the strange; the strange that I had become so accustomed to that I had forgotten it was strange until contrasted with the truth of narrative, and my own need for the truth, power, and liberation I find in narrative.
V. Conclusion
"My truths require I say unconventional things in unconventional ways."[47]
To consider Máscaras on its twentieth anniversary is to recognize the timelessness of Margaret Montoya's influential work on narrative. Additionally, it allows me to consider all Professor Montoya and I have experienced and grown/groaned through together, including reactions to our joint work on narrative,[48] that span the spectrum from complete silence and dismissal from those it alienates, to great excitement from those for whom it resonates. I wonder aloud whether the silence, coolness, impatience is related to the dominant law's truncated mode of story-telling, or the lawyer's inability to move easily in such unbounded discursive space. And whether the joy shared by those who respond with excitement to the Narrative braid is related to their recognition of the truth, power, and freedom of themselves in narrative.
Finally, it allows me to publicly thank and acknowledge Professor Montoya for mentoring, collaborating with, and supporting me through the years.[49] There is a reinforcing synergy that occurs between those who share intellectual friendship; this synergy is known only in its presence, not its absence. The importance and true power of critical mass[50] and diversity in academic institutions is demonstrated in the bridges of understanding that would not occur without the friendships that arise across difference.
Cite as: Christine Zuni Cruz, La Verdad, El Poder, y La Liberación, Harv. J. L. & Gender (Apr. 2013) (reflection on Margaret Montoya, Máscaras, Trenzas, y Greñas: Un/Masking the Self While Un/Braiding Latina Stories and Legal Discourse, 17 Harv. Women's L. J. 185 (1994), 15 Chicano-Latino L. Rev. 1 (1994)), www.harvardjlg.com/2013/4/1350.
* Dickason Professor of Law, University of New Mexico (UNM) School of Law, Director of Law and Indigenous Peoples Program, Senior Adviser to the Office of the Dean and the Faculty on Indigenous Peoples Issues, Pueblo of Isleta/Oke Owingeh, member Pueblo of Isleta.
**"Reflection" is layered with meaning. I mean to embrace the complexity of the word in this essay. "'Reflection' is a noun that comes from a late Latin word meaning the act of bending back. The more common meanings of the word are something produced by reflecting: a thought, idea, or opinion formed or a remark made as a result of meditation; consideration of some subject matter, idea, or purpose. The less common meanings include: turning back, return, an effect produced by an influence, an often obscure or indirect criticism." Christine Zuni Cruz, Toward a Pedagogy and Ethic of Law/Lawyering for Indigenous Peoples, 82 N.D. L. Rev. 863, 863 (2006) (internal citation omitted).
[1] Margaret E. Montoya, Máscaras, Trenzas y Greñas: Un/Masking The Self While Unbraiding Latina Stories and Legal Discourse, 15 Chicano & Latino L. Rev. 1 (1994) (published concurrently in 17 Harv. Women's L.J. 185 (1994)).
[2] Montoya, supra note 1, at 14 ("For Outsiders, being masked in the legal profession has psychological as well as ideological consequences.").
[3] Christine Zuni Cruz, Shadow War Scholarship, Indigenous Legal Tradition, and Modern Law in Indian Country, 9 Tribal L. J. 1, 2 (2010) (citing Antonio López, Circling the Cross: Bridging Native America, Education, and Digital Media, in Learning Race and Ethnicity: Youth and Digital Media 109, 110 (Anna Everett ed., 2008) (quoting Donald L. Fixico, The American Indian Mind in a Linear World 15 (2003)).
[4] "This article explores how transculturation creates new options for expression, personal identity, cultural authenticity and pedagogical innovation;" footnote 2, states, "I am borrowing the concept of transculturation from the Cuban poet Nancy Morejón, who has written that '[t]ransculturation means the constant interaction, the transmutation between two or more cultural components with the unconscious goal of creating a third cultural entity.'" Montoya, supra note 1, at 1–2, (internal citations omitted) (emphasis added).
[5] We have been working for a number of years on a "guerilla scholarship" project we call Narrative Braids. Our narrative braid twists, pulls and wraps around the racialized experiences of a Pueblo woman and a Chicana from New Mexico. Given the tension between the two—native peoples and mestizos in New Mexico—many issues lie deep below the surface of our narratives, including the tension in these identities, the historical oppositional relationships, and the competing allegiances based on one's identity. We have discussed tensions linked to aspects of our performance that require race-traitor expositions, extensive personal narrative, hyper-consciousness of race and color-on-color racism, and perhaps most obviously, departure from traditional legal discourse and use of narrative to analyze the law that may tax the traditional legal scholar, including critical race scholars. See Margaret Montoya & Christine Zuni Cruz, Narrative Braids: Performing Racial Literacy, 33 Am. Indian L. Rev. 153 (2009) (published concurrently in1 Freedom Center J. 60 (2009)); Narrative Braids, Performance by Margaret Montoya and Christine Zuni Cruz, Cultivating Native Intellect and Philosophy: A Community Symposium Recognizing and Discussing the Contributions of Christine Zuni Cruz, 11 Tribal L.J. (2011), http://tlj.unm.edu/events/czc-narrative.php (March 10, 2011, digital recording of Narrative Braids performance).
[6] See Tom Mashberg, Hopis Try to Stop Paris Sale of Artifacts, NYTimes, April 3, 2013, at C1. The sale of seventy sacred masks was opposed by the Hopi at a Paris auction; the "masks" are considered sacred and are referred to as "friends" in the Hopi language. As there are no international accords to protect "American" cultural patrimony from sale in other countries, the sale went forward. Id. An understanding of Pueblo thought is required to comprehend the sacred in representations referred to as "mask/ing" in the English language.
[7] Joe S. Sando, Pueblo Nations, Eight Centuries of Pueblo Indian History 25 (1992) ("[T]he clowns (Kushare in the Keres language, Kosa in the Tewa tongue, and Tabosh in the Towa language) were that group of society responsible for the entertainment of the people.").
[8] The masked face makes it more difficult "for the police, the state, the paramilitaries or unfriendly observers to identify the wearer." Paul Kingsnorth, One No, Many Yeses 22 (2003).
[9] Frequently Asked Questions About Zapatismo, Why do Zapatistas wear masks?, Schools for Chiapas, http://www.schoolsforchiapas.org/english/resources/faq-about-zapatismo.html. On December 21, 2012, in the largest nonviolent mobilization of the Zapatista movement, the Zapatistas marched in silence and with faces covered with their signature masks through five cities in Chiapas, Mexico, demonstrating these very points. See also Luis Hernández Navarro, Zapatistas can still change the rules of Mexico's politics, The Guardian, Dec. 31, 2012, http://www.guardian.co.uk/commentisfree/2012/dec/31/zapatistas-mexico-politics-protest.
[10] Subcomandante Marcos is the spokesperson of the Ejército Zapatista de Liberación Nacional (EZLN). See Navarro, supra note 9. "Marcos got his start as spokesperson when asked by the indigenous commanders to translate for a group of French-speaking tourists who were demanding information. The tourists complained that they needed to catch a flight to Mexico City and Marcos' response became the stuff of legend: 'We are sorry to bother, but this is revolution.'" John Gibler, Covering Their Faces in Order to be Seen, The Herald Mexico, Jan. 5, 2007, available at http://www.banderasnews.com/0701/eded-tobeseen.htm (last visited April 4, 2013).
[11] E. Jeffrey Popke, The face of the other: Zapatismo, responsibility and the ethics of deconstruction, 5 Social & Cultural Geography 301, 309 (2004).
[12] Fiona Jefferies, Zapatismo and the Intergalactic Age, in Globalization and Postmodern Politics-From Zapastistas to High-Tech Robber Barons 129, 133 (Roger Burbach ed., 2001).
[13] Popke, supra note 11, at 309–10.
[14] Id. (internal citations omitted).
[15] "[T]he systematic and legal reduction of the other to the same for political purposes helps to create conditions under which the face of the other can be obscured, transcendence hidden, and ethics ignored." Popke, supra note 8, at 305, (citing E. Wingenbach, Refusing the temptation of innocence: Levinasian ethics as political theory, 12 Strategies 219, 223 (1999)).
[16] Montoya, supra note 1, at 8. ("Academic success traditionally has required that one exhibit the linguistic and cognitive characteristics of the dominant culture.") Id.
[17] Id. at 15. Montoya discusses being "Janus-faced, able to present one face to the larger society and another among ourselves. Janus-faced, not in the conventional meaning of being deceitful, but in the sense of having two faces simultaneously. One face is the adult face that allows us to make our way through the labyrinth of the dominant culture. The other, the face of the child, is one of difference, free of artifice. The image with its dichotomized character fails to capture the multiplicity, fluidity and interchangeability of faces, masks and identities upon which we rely." Id. "In Roman mythology, Janus was the god of doorways and transitions of time. He was depicted as a double-faced head with two faces looking in opposite directions. . . . To the Romans Janus signified transitions such as from primitive life to civilization, childhood to adulthood, war to peace and vice versa." 2 Encyclopedia of Time: Science, Philosophy, Theology & Culture 726 (H. James Birx ed., 2009). Janus as the representation between primitive life and civilization is especially interesting to me because of its connection to the origins of Indian education in the United States.
[18]Ms. Bonner displayed her work, including UNMASK!, at the Intersectionality: Transforming Movements Critical Race Studies Annual Symposium at UCLA School of Law in 2010. Pictures of UNMASK! can be found at www.lorrainebonner.com/content/unmask-0 (last visited Feb. 10, 2013).
[19] Id.
[20] Christine Zuni Cruz, Four Questions on Critical Race Praxis: Lessons From Two Young Lives in Indian Country, 73 Fordham L.Rev. 2133, 2138–39, 2005 ("The law of white spaces considers 'the emotional and epistemic relationships between the white participants, [and] the[ir] internal relationships' and is one of 'nonrecognition, silence, or denial' of race, color, culture, and their privileging or disabling impacts. The law of white spaces operates in white space." (internal citations omitted)).
[21] Brad D. Lookingbill, War dance at Fort Marion, Plains Indian War Prisoners 6 (2006). "Speaking to the National Convention of Charities and Correction, Pratt celebrated the education of chiefs and warriors: 'A great General has said that the only good Indian is a dead one, and that high sanction of his destruction has been an enormous factor in promoting Indian massacres. In a sense I agree with the sentiment, but only in this; that all the Indian there is in a race should be dead. Kill the Indian in him and save the man.' Inspired by the treatment of the war prisoners, Pratt's words became a mantra for federal Indian policy in America's Gilded Age." Id. (internal citations omitted).
[22] Richard Henry Pratt, Battlefield & Classroom, Four Decades with the American Indian, 1867-1904, An Autobiography xx (Robert M. Utley ed., 2003).
[23] Robert A Trenner, Jr., The Phoenix Indian School: Forced Assimilation in Arizona, 1891–1935 (1988) (Assimilation was the federal policy pursued in the education of Indian children at the federal boarding schools, like Phoenix Indian School. These schools developed as a result of Pratt's experiment with the Indian prisoners of war at Fort Marion).
[24] "There are indigenous, there are workers, there are women, there are homosexuals, there are lesbians, there are students, there are young people . . . If we look at what they all have in common, we will see that they have nothing in common, that they are all 'different'. They are 'others' . . . Power has armies and police, to force those who are 'other' and different to be the same, identical." Popke, supra note 8 at 310, citing S. Marcos, Why We Use the Weapon of Resistance, in Our Word is Our Weapon: Selected Writings 159, 163 (J. Ponce de Leon ed., 2001).
[25] This also requires an understanding that assimilative masks are meant to be removed to reveal the truth underlying the mask.
[26] I do not contest the importance of traditional legal scholarship. Just as bringing diversity into the academy means we infuse and yes, change, the perspectives of what it means to lawyer from diverse perspectives, we also diversify not only what is written about the law, but how the law is written about and experienced. As a tribal person, I experience an oral culture that has been surrounded by a written discursive culture and I find that how I join in that written discourse is more satisfying and real to me when I write in the manner I do. Professor Montoya's Máscaras article allowed me to see that this was a possibility. It rang with a truth that had a profound impact.
[27] See Don Monet & Skanu'U, Colonialism on Trial: Indigenous Land Rights and the Gitksan-We'Suwet'En Sovereignty Case (1991)) (Documenting the initial trial of Delgamuukw vs. British Columbia, [1991], 79 D.L.R. (4th) 185, [1993), 104 D.L.R. (4th) 470, [S.C.C, 1997] 3 S.C.R. 1010, before the Supreme Court of British Columbia and presided over by Chief Justice Allan McEachern from 1987 to 1990 from the perspective of the Indigenous plaintiffs. The trial court had difficulty with Clan elders' testimony including oral narrative history from time immemorial and the methods of knowledge and expression, including song.).
[28] See Margaret Montoya & Christine Zuni Cruz, Narrative Braids: Performing Racial Literacy, 33 Am. Indian L.Rev. 153, 158–74 (2009).
[29] Chthonic legal tradition is the term utilized to describe the legal tradition of autochthonous peoples, those who "live ecological lives . . . in or in close harmony to the earth." The Indigenous legal tradition is grounded in this relationship to the earth and understanding of ecology. I prefer Indigenous legal tradition to chthonic legal tradition, and I use this term in reference to the chthonic legal tradition. See H. Patrick Glenn, Legal Traditions of the World 58–59 (2000).
[30] Bonner, supra note 18.
[31] Subcomandante Marcos, Above and Below: Masks and Silences, La Jornada, July 1998, available at http://www.inmotionmagazine.com/chiapmar.html (originally published in Spanish, translated from Spanish by Irlandesa for Nuevo Amenecer Press).
[32] Montoya, supra note 1, at 26; see also id. at Part C: Desen/Mascarando Silencio / Un/Masking Silence, at 17–26.
[33] See generally Christine Zuni Cruz, Four Questions on Critical Race Praxis: Lessons From Two Young Lives in Indian Country, 73 Fordham L.Rev. 2133 (2005).
[34] Zuni Cruz, supra note 3; Christine Zuni Cruz, Tribal Law as Indigenous Social Reality and Separate Consciousness [Re]Incorporating Customs and Traditions into Tribal Law, 1 Tribal Law J. (2000),
http://tlj.unm.edu/tribal-law-journal/articles/volume_1/zuni_cruz/index.php (addressing the use of Indigenous concepts, values, and precepts embedded in collective narrative as the basis for tribal law).
[35] Zuni Cruz, Tribal Law, supra note 34, at fn. 34 and accompanying text. "The traditional law of any given tribal community is not entirely and unequivocally accessible in the same manner as is written law. Traditional law is internal to a particular community, oral, and for the most part, dynamic and not static in nature. There are some who feel that traditional law, such as that contained in creation narratives, for example, can never change. Both these positions can be reconciled." Id.
[36] See e.g. Sando, supra note 7, at 22 ("For unknown ages the ancient people were led from place to place upon this great continent."); Gregory Cajete, Look To The Mountain, An Ecology of Indigenous Education 91 (1994) ("In the body of myth of all Indians there are stories of the travels and migrations of the People through time and place.").
[37] See, C.F. Black, The Land is the Source of the Law, A Dialogic Encounter with Indigenous Jurisprudence 4 (2011) ("[I]t was the stories—the vehicles for intellectual and metaphysical knowledge encased in feelings—that would reveal to me the Indigenous jurisprudence: why the Land is the source of the Law.").
[38] Montoya, supra note 1, 18–26.
[39] Id.
[40] "Contextualization of the facts through the use of gender-linked and cultural information would inform our understanding of the . . . legal issues. Contextual information should have been relevant to determining the criminality of her behavior. Josephine Chavez's behavior seems to have been motivated as much by complex cultural norms and values as by criminal intent." Montoya, supra note 1, at 20.
[41] By whole narrative, I mean a person's or a community's complete and entire narrative. Canada provides some interesting departures in its recognition of narrative in its common law system's interaction with Indigenous Peoples, however. Consider Delgamuukw vs. British Columbia, [1997] 3 S.C.R. 1010 (oral histories and renditions of oral knowledge are relevant evidence to a land claim case). Likewise, personal histories of native defendants' lives are relevant at sentencing through Gladue pre-sentencing and bail hearing reports, stemming from the Canadian Supreme Court ruling in R. v. Gladue, [1999] 1 S.C.R. 688 (addressing Section 718.2(e) of the Criminal Code, a provision to address the historical over-representation of Aboriginals in the Canadian justice system allowing considerations pertaining to Aboriginal defendants to be presented upon sentencing).
[42] Marie Battiste & James (Sa´ke´j) Youngblood Henderson, Protecting Indigenous Knowledge and Heritage, A Global Challenge 35–56 (2005).
[43] The importance of traditional narrative in developing policy is emerging in the work of Christine Black at the Aboriginal and Torres Strait Islander Foundation in Australia. See generally, Christine Black, Maturing Australia through Australian Aboriginal Narrative Law, 110 So. Atl. Qtrly 347 (2011). In addition, Christine Black is working with traditional narrative to develop policy.
[44] Montoya, supra note 1, at 27.
[45] Christine Zuni Cruz, Lines of Tribes, 22 Berkeley La Raza J. (forthcoming 2013) (addressing Indigenous identity, race, color, belonging, and Indigenous legal tradition) .
[46] Montoya, supra note 1, at 1 n.2.
[47] Id. at 25.
[48] See Montoya & Zuni Cruz, supra note 4.
[49] See also Christine Zuni Cruz, A Tribute to Professor Margaret Alarid Montoya, SALTLaw blog, http://www.saltlaw.org/blog/2011/05/16/a-tribute-to-professor-margaret-alarid-montoya/ (last visited April 3, 2012).
[50] See Sheldon Bernard Lyke, Catch Twenty-Wu? The Oral Argument in Fisher v. University of Texas and the Obfuscation of Critical Mass, Northwestern L.Rev., Colloquy, April 7, 2013, http://colloquy.law.northwestern.edu/main/2013/04/catch-twenty-wu.html#more (critical mass has both quantitative and qualitative elements). In 1993, when I joined the University of New Mexico School of Law as a visiting professor, the school had an impressive critical mass of Latino/a faculty that increased over time. When I joined the faculty, six members were Latino/a. The School of Law currently has two Latinas from New Mexico and one Latin American Latino, after five retirements and one departure. Of our five Latina/o emeriti professors, four are New Mexicans, including Professor Montoya. There are currently four tribally-enrolled Native American law professors at the Law School and a fifth has been hired. I assert critical mass is just as important for faculty of color as it is for students of color in educational institutions. Christine Zuni Cruz, Toward A Pedagogy and Ethic of Law/yering for Indigenous Peoples, 82 N.D. L. Rev. 863, 867 (2006); but see Dawinder S. (Dave) Sidhu, A Critical Look at the 'Critical Mass' Argument, The Chronicle of Higher Education, Feb. 18, 2013, available at chronicle.com/article/A-Critical-Look-at-the/137369/?cid=at&utm_source=at&utm_medium=en (last visited April 3, 2013) (questioning the support for 'critical mass' of underrepresented minority students for the educational benefits of diversity to occur as validating racial stereotypes and perpetuating notions of racial inadequacy). Sidhu is an assistant professor at UNM School of Law.


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Ed Kilgore
EXIT POLLS: A Wave, But Not a Tsunami?
November 02, 2010
So CNN just released the first bit of actually revealing national exit poll data: President Obama's job approval rating is 45 percent positive, 54 percent negative (looks like no one is ambivalent). Comparing this to some of the final polls, the final ABC/Washington Post poll, which gave Republicans only a 4-point advantage in House voting, had the Obama ratio at 46/52. The final Gallup "low-turnout" estimate, which gave Republicans a gigantic 15-point margin, had the Obama ratio at 40/56. So based on this one data point, it looks like a wave, but maybe not a tsunami.
A Comprehensive 2010 Election Guide
November 01, 2010
This is your comprehensive hour-by-hour guide to Election Night 2010. It will help you follow all of the bellwether indicators throughout the day and interpret the returns. So what are you waiting for? Print it out and keep it close during every minute of the agonizing countdown. What to Look for Early on Election Day: There will be lots of anecdotal reports during the early hours of voting about turnout and the expectations* of both parties and many candidates. It's colorful, but don't believe any of it.
How Many Blue Dogs Will Voters "Boot"?
October 29, 2010
The inevitable loss-induced "struggle for the soul of the Democratic Party" has already begun. In a New York Times op-ed, The Nation's Ari Berman has written that liberals should "Boot the Blue Dogs," suggesting a smaller but more ideologically homogeneous Democratic congressional caucus would be happier, more effective, and more progressive. I disagree with Berman's argument on substantive grounds—particularly the CliffsNotes version that the Times' word limit imposed on him—but in addition, isn't this a really weird time to be talking about a purge of Democratic moderates?
Fired Up?
October 26, 2010
California's ballot-initiative system has a way of touching off culture wars that dwarf the buzz surrounding mere state and congressional elections. (Think of Proposition 8 or Proposition 187.) But even by California standards, this year's Proposition 19 is becoming something of a legend. In case you haven't heard, Proposition 19 would legalize the possession and cultivation of small quantities of marijuana, while enabling the state and/or local governments (in theory, at least) to license and tax larger commercial pot-growing enterprises.
Nikki Haley Could Actually Lose ... And It's Because of That Sex Scandal
October 22, 2010
As Election Day approaches, national pundits are naturally focused on certain highly competitive marquee contests. And when observers need some comic relief from the tension of the campaign trail, there's always Christine O'Donnell to supply fresh material. But there are a significant number of "sleeper" races around the country that haven't attracted much national attention, even as they rivet the locals. And one of the most surprising is down in South Carolina, where the once-legendary Nikki Haley's cakewalk to the governorship is stumbling a bit. Remember Haley?
Meg Whitman = Arnold
October 20, 2010
With all the talk about nasty or misleading political ads this year, it's rare to focus on really good, really effective ads. But California gubernatorial candidate Jerry Brown has come up with one that is very effective without being nasty. It features a long series of alternating video clips of current Governor Arnold Schwarzenegger and Republican nominee Meg Whitman uttering banal outsider-business-executive talking points in identical or near-identical terms. This approach is effective on three levels.
Good Polling News For Dems (Look Quickly!)
October 19, 2010
With just two weeks left until Election Day, and early voting well under way in many states, we've reached that point where partisans are getting sweaty palms and looking for any kind of evidence of a late trend in their direction. In this respect, today has been a good day for Democrats. New polls show alleged dead heats in two Senate races (Wisconsin and Pennsylvania) where most observers were all but assuming Republican victories as a near-certainty.
Good Polling News For Dems (Look Quickly!)
October 19, 2010
With just two weeks left until Election Day, and early voting well under way in many states, we've reached that point where partisans are getting sweaty palms and looking for any kind of evidence of a late trend in their direction. In this respect, today has been a good day for Democrats. New polls show alleged dead heats in two Senate races (Wisconsin and Pennsylvania) where most observers were all but assuming Republican victories as a near-certainty.
Could Tom Tancredo Become the Governor of Colorado?
October 17, 2010
Colorado's election keeps defying expectations. At first, it seemed that Republicans would make a clean sweep: In a rightward-leaning year, the state has an open gubernatorial seat, an appointed Democratic senator who barely survived a primary challenge, and three vulnerable Democratic House seats all in play.
Back to the Issues in California!
October 16, 2010
With some help from the media, various officials at the National Organization for Women, and her opponent's clumsiness, California gubernatorial candidate Meg Whitman succeeded in turning an offensive epithet uttered in private by a Jerry Brown staffer into a major campaign brouhaha.


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Airlines Expanding In-Flight Retail
On Board and Ready To Buy
So why expand retail, especially in the midst of a recession? Well, according to SkyMall president Christine Aguilera, airline passengers are "some of the greatest consumers on the planet," simply because they've got nowhere else to go and nothing else to do. This aspect makes "onboard" retail unique because, frankly, "operators are able to lock their doors with their shoppers still inside."
To learn more about airline retail, keep reading.
In response to skeptics who argue travelers may not give over to spending so easily, Michael Levy, a marketing professor and the director of the Retail Supply Chain Institute at Babson College, just points to the retail habits of consumers in airports. "Look at what's going on in airports. Anytime you have customers who are captive, who have nothing better to do, they'll shop."
Still, there are complications associated with the plan. For one, flight attendants worry that if pushing products becomes a part of their job description, sales commission may be used to subsidize or replace salaries. Even more worrisome is the safety concern — if flight attendants are attending to sales, will safety issues on board take a back seat? Besides, even the prospect of added retail isn't bound to solve the airlines' greater financial issues.