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Mana and Tapu
Mana and tapu are concepts which have both been attributed single - worded definitions by contemporary writers. As concepts, especially Maori concepts they can not easily be translated in to a single English definition . Both mana and tapu take on a whole range of related meanings depending on their association and the context in which they are being used.
This chapter aims to outline some of the complexities of both mana and tapu and the impact each had on Maori society. The authority of mana and tapu derives from the kawai tipuna and tipuna. Maori inherited the qualities of mana and tapu from the kawai tipuna and recognised the need to maintain mana and tapu to the highest degree. This was particularly evident in the rangatira class. Maori vigorously defended both mana and tapu in everyday matters and tried to enhance them whenever possible.
Individuals could also acquire, increase or lose their mana through the deeds they performed. Mana influenced the way in which people and groups conducted themselves, acting as a reference point for the achievements and successes in one s life. Similarly, the mana that was attached to natural resources, whakapapa and inanimate objects could affect the behaviours of individuals and groups.
Tapu is examined in terms of how a person s undertakings can be restricted through the placing of tapu on people and things. Tapu was used as a way to control how people behaved towards each other and the environment. Examples of when and how tapu is used in society illustrates the dynamics of the concept.
Origins of Mana and Tapu
Ko te tapu te mana o nga kawai tipuna
Tapu is the mana of the kawai tipuna
Mana and tapu are two of the many fundamental concepts that governed the infrastructure of traditional Maori society. Along with most Maori tikanga, mana and tapu emanated from the kawai tipuna who have reign over specific areas of the world. The kawai tipuna are extremely tapu because of their extraordinary ability to create living things, and because the evidence of their creative efforts and authority over nature is reflective of their mana.[157]
Our mana as human beings is a mana that is linked with the kawai tipuna, since the creation of human beings was the work of the kawai tipuna. And because the kawai tipuna are our immediate source of mana, they are also the source of our tapu. The relationship between mana and tapu are so closely intertwined as to be almost interchangeable in nature. The mana of a person will determine the comparative tapu of that person.
In some areas of New Zealand, however, exactly which of the kawai tipuna Maori derive their mana from is questionable. Some tribal areas suggest that Maori are linked with Tumatauenga, as humans adopted the war-like nature he displayed during the separation of Ranginui and Papatuanuku. He also displayed the ability to control most of his siblings through karakia. Tumatauenga could not exert this influence over Tawhirimatea though, and it is for this reason that humans do not have the power to restrain the elements.[158] According to other traditions, our existence is due to the mana of Tane, as it was he who created the first woman Hineahuone out of the clay from Papatuanuku and from there derived the human race.
Personal mana of a human being can be overcome and annihilated, but the mana of the kawai tipuna cannot.[159] To emphasise the fact that Maori did not possess intrinsic mana and tapu and that it was through the kawai tipuna which a person could have mana, Maori Marsden explains, Man remains always the agent or channel never the source of mana.[160] This quote can also be applied to tapu.
The Acquisition of Mana and Tapu All things of nature possess mana and tapu. However, there are varying degrees of mana and tapu associated with something or someone, depending on their association with the kawai tipuna. The hierarchical structure of Maori society illustrates this. The kawai tipuna were extremely tapu because they held the positions at the top of Maori whakapapa. Since mana and tapu are concomitant with each other, the more tapu a person, the higher the mana, hence the idea that all things have mana and tapu but in varying degrees. This also applies to the whakapapa of animate and inanimate objects.
"The relationship, for Maori, is first and foremost genealogical. Ancestral ties bind the people and the [environment] Just as land entitlements, personal identity, and executive functions arose from ancestral devolution, so also it is by ancestry that Maori relate to the natural world. Based on their conception of the creation, all things in the universe, animate or inanimate, have their own genealogy, genealogies that were popularly remembered in detail. These each go back to Papatuanuku, the mother earth, through her offspring gods. Accordingly, for Maori the works of nature the animals, plants, rivers, mountains, and lakes are either kin, ancestors, or primeval parents according to the case, with each requiring the same respect as one would accord a fellow human being."[161]
A person is imbued with mana and tapu by reason of his or her birth. In Maori society, high-ranking families whose genealogy could be traced back directly to the kawai tipuna were thought to be under their special care. This meant that the mana and tapu associated with those born in chiefly ranks descends directly from the kawai tipuna, which in turn makes high-ranking families very powerful. It was a priority for those of ariki descent to maintain the mana and tapu and to keep the strength of the mana and tapu associated with the kawai tipuna as pure as possible, therefore inter-tribal marriages were carefully selected in order for the classes to remain.[162]
The tuakana children of ariki[163] would be prepared for the time in which they would succeed their fathers in rank and in power. Those who were inducted into the role of ariki were usually male because of the laws of tapu and noa.[164] They would receive the greatest amount of respect from everyone within the tribe. Although teina received mana and tapu from the kawai tipuna, they were not given automatic rights to lead the tribe as the tuakana had been given.
A simplistic diagram of a whakapapa illustrates how the inherent mana and tapu from the kawai tipuna is passed down to those of chiefly lineage. It shows how the first-born child of the ariki is regarded as ariki and this will continue to be so throughout the generations:
The mana and tapu of an ariki takes on a similar meaning to power and prestige . The tuakana inherits the right to rule and direct the tribe because of his position within society. This right to exercise his mana takes effect once his father has died or when his father has retired from the position. He also inherits the prestige of his position, and the greater the prestige acquired by the family and the tribe, the greater the mana and tapu that is inherited.
There are many responsibilities of a rangatira, but the most important is the responsibility to uphold his tribe and its mana. This would include taking responsibility for avenging wrongs to the tribe and any of its members, maintaining hereditary feuds and alliances, and offering hospitality to visitors. In short, the chief must take full responsibility for individual s or the tribe s actions.[165]
The waiata, He Oriori mo Te Ua-o-te-Rangi,[166] expresses the aspects of tikanga, mana and tapu held within an infant. The waiata refers to Te Ua-o-te-Rangi, who was a son of Tamati Purangi. Te Ua-o-te-Rangi was of Ngati Porou descent and he died as a child. The importance of the whakapapa of Te Ua-o-te-Rangi was referred to in the following lines:[167]
At times it is difficult to differentiate between a breach of tapu and a breach of mana. An example of this is the particular protocol relating to whaikorero in one tribal area.
"Sometimes I have difficulty in sorting one from the other. An example of mana and tapu has to do with where I'm sitting on the pae... I've always been taught that if you get up to speak, you either stay in one place or you move to your left, so that when you come back to sit down you re coming back to the right-hand side to sit down. If I'm on the pae that contains people from other iwi, I try and practice this as much as possible. If there's a form there, I'll just step over the form and walk around the back of them to the left. You can read this in two ways. One is, I am doing that because the tikanga or the kawa is tapu, or secondly, that you do not want to tread or trample over the mana[168] of the others who are yet to get up and speak, so you give recognition to their mana. If you do step in front of them, you might say "turuki whakataha" and then explain why you said that. It's a kind of protection for you. The practice is tapu and it is complementary in that the people you are showing deference to, have mana..."[169]
The Functions of Mana and Tapu
The mana and tapu principles were the source of both order and dispute in Maori society. Mana and tapu were the practical forces of the kawai tipuna at work in everyday matters, and the need to defend mana and tapu against attacks by insult, excessive generosity, war or makutu[170] through utu, made life turbulent at times. On the other hand, mana and tapu was the principle responsible for inspiring great hospitality and feasting, aristocratic rituals and alliances, the construction of pa, and wharenui, to name a few examples. In the Maori world, virtually every activity, ceremonial or otherwise, has a link with the maintenance of and enhancement of mana and tapu. It is central to the integrity of the person and the group. Many everyday measures, threaded into the fabric of existence, are designed, consciously or otherwise, as maintainers of mana and tapu.
Not only is mana inherited, mana can also be acquired by an individual throughout the course of their life. Joan Metge describes that an individual s mana can be seen as a lake filled with water fed into it by several streams. These streams represent the ways in which an individual acquires mana in different forms by different routes, but these all belong to the individual.[171] In traditional times when a child was born, the tohi rite was performed and the child was dedicated to kawai tipuna such as Rongomatane, Tumatauenga or Hineteiwaiwa.[172] The child acquired mana from the kawai tipuna and it was the responsibility of the whanau to protect this mana throughout their lifetime. The extended whanau took total responsibility for looking after the children. Their actions would determine the amount of mana they acquired.
A person could acquire mana through displaying prowess in warfare, being industrious, displaying exceptional skills in the arts, and having great knowledge of history and tikanga.[173] However, a person s mana could fall if the individual abused their talents and skills, such as a misuse of leadership power, or failure to complete tasks successfully, and through insults and injuries inflicted by others. Mana could also be lost through carelessness and through a person s actions. Although this illustrates the way in which a person s mana can fluctuate, the individual s mana can be restored. It is never fixed, but continually rises and falls, as does the water level in a lake.[174]
Additional mana could be acquired through the way rangatira conducted their actions during their reign as leader. The mana of the rangatira is enhanced when the people recognise and acknowledge the ability of the rangatira to succeed in defeating other tribes or forming new alliances with other tribes. The mana of a rangatira was integrated with the strength of the tribe, which was the result of these achievements.[175] The success of the rangatira may have been because of the advisors or other leaders within the tribe assisting him or her, but outsiders will give sole recognition to the rangatira as the figurehead of that tribe.
A person who displayed power, prestige, authority, control and influence was seen as being looked upon favourably by the kawai tipuna and hence earned the respect of the tribe. Similarly, if a person possessed a certain skill which was well recognised, for example, if a tohunga was noted as being successful at karakia for healing the ill, or if a person continually experienced a good kumara harvest, it was thought that the mana of the tohunga or kaimahi mara had caused it, therefore their mana would increase. If a person failed to recover from illness, or if a person experienced a bad harvest, this too was a reflection of their mana and it was deemed a failure to be heard by the kawai tipuna. On the other hand, the cause of a bad harvest was sometimes due to people failing to follow the instructions of the tohunga.
Although chieftainship was a birthright due to whakapapa, this did not necessarily mean that the tuakana would be the rangatira. Low rank or a small following did not bar a teina rangatira who was determined to make his mark. All he needed was confidence, and the support of his hapu.[176] Marriage was also a way for a teina rangatira to increase his mana considerably if he married a high-born woman of another hapu. He could also gain leadership from inheriting the mana of another teina rangatira who had also achieved leadership.[177]
Te Rauparaha is a famous rangatira who was not of rangatira descent.[178] When the rangatira Kawhia died, they asked who should replace him. Nobody came forward, so Te Rauparaha volunteered. He proved his worth by his deeds, and his reputation enhanced his mana so much that he was recognised as one of the successful rangatira in Maori society. If a rangatira did not prove his worth and the iwi considered it crucial to uphold their mana, they would find someone who they were confident in being able to do so and replace that rangatira. This illustrates how it was deemed possible for an ariki who had inherited the right to lead, to be replaced by a rangatira if he was considered a threat to the mana of his iwi.
The mana of a group could also be enhanced when a person of high ranking was killed in battle. The waiata, He Tangi Mo Te Kuruotemarama, illustrated how the mana of one hapu of Nga Puhi was increased when they killed Te Kuruotemarama, the rangatira of a rival hapu of Te Arawa. A Nga Puhi raiding party was heading towards Rotorua seeking utu for the killing of a relative at Motutawa (Green Lake) . When Te Arawa heard that Nga Puhi were coming for war, the tohunga advised that Mokoia Island would be the most secure area for them to go, as the invaders could not reach the island without canoes. However, the war party, led by Hongi Hika did cross the lake and consequently Te Kuruotemarama was tortured and killed. The following lines from the tangi illustrate the concepts of mana and tapu.
In these lines the composer accentuates the mana and tapu of Te Kuruotemarama, and introduces the relationship between Te Kuruotemarama and the kawai tipuna, Aitu and Maru, the kawai tipuna of disaster and death. In addition, the mana and tapu of Te Kuruotemarama was extracted from him through his subsequent torture and death. Therefore, Nga Puhi enhanced their mana and tapu following the death of Te Kuruotemarama at their hands.[179]
Mana Pertaining to Objects
Natural resources also possessed mana. The mana of the land derives from Papatuanuku. However, it was the duty of Tane to dress his mother in a beautiful korowai of things pertaining to nature, such as the forests and rivers.
When Maori arrived in Aotearoa, nature s objects became significant landmarks acting as identifying features of a certain area. As demonstrated to us in numerous sayings, tribal pride and landmarks were connected with the hapu of a certain area and were sources of self-esteem or mana. When Maori introduce themselves to people, they recite their whakapapa, which lists the tribal landmarks renowned in their area. Those who are listening recognise the whakapapa and are able to identify which part of New Zealand this person is from. A person s whakapapa has been recited for generations linking a person with their ancestors and the land.[180]
Inanimate objects also had the ability to possess as much mana as animate things. An example of this is the Taiaha-o-Tinatoka , which is sometimes called Nga-Moko-a-Te-Aowhea . This weapon is very effective in single combats and it never failed. A further example of the mana of weapons is when the children of Ranginui and Papatuanuku decided to separate them. Tane used a toki called Te Awhiorangi , which was fashioned out of the stone of Ngahue . Because the toki was exceedingly tapu, it also had great mana and it was seen as the prototype for all toki. The toki descended in the line of elder sons from Tanetokorangi down to Rakaumaui and from him to his great grandson Turi, who brought it across the seas in the Aotea canoe to Aotearoa. The toki was eventually hidden in the Taranaki region. An object is considered as having great mana if it was useful to humans or it had a link to the kawai tipuna as the Taiaha-o-Tinatoka did.
Mana was the practical force of the kawai tipuna at work in everyday matters. In the Maori world virtually every activity, ceremonial or otherwise has a link with the maintenance and enhancement of mana.
To inherit or acquire mana, a person, object or thing had to have either a direct link with the kawai tipuna or possess a skill that was noted as worthy to society. This was the reason therefore, as to why mana was defended jealously. Examples of displays of mana could be seen through the work of individuals trying to achieve rangatira status. The mana of the collective group was also linked with the mana of the rangatira. If the mana of the rangatira fell, so did the mana of the group.
The mana of the whanau, hapu and iwi was linked to the self-esteem of the individual and reflected how others perceived them. This was obvious through the numerous sayings and whakapapa that related to them and identified them. Inanimate objects were also capable of possessing mana because of their association with people imbued with a lot of mana or because they were used by Maori in significant events.
Tapu is a principle which acts as a corrective and coherent power within Maori society.[181] It acted in the same way as a legal system operated, as a system of prohibitory controls, effectively acting as a protective device.[182] The advantage was that these prohibitions were dynamic and could change with the times and environment as needed. Tapu placed restrictions upon society to ensure that society flourished and to ensure the continued growth of the tribe in the future. Thus it can be said that tapu is an analogical term and its meaning derives from the context in which it is applied.
The nature of tapu is innate and has an untouchable quality.[183] In contemporary terms, the concept of tapu is generally perceived as sacred, holy or forbidden.[184] More traditionally, tapu was said to imply prohibition,[185] and from this it has been described as a quarantine law.[186]
"It was the major cohesive force in Maori life because every person was regarded as tapu or sacred. Each life was a sacred gift, which linked a person to the ancestors, and hence the wider tribal network. This link fostered the personal security and self-esteem of an individual because it established the belief that any harm to him was also disrespect to that network which would ultimately be remedied. It also imposed on an individual the obligation to abide by the norms of behaviour established by the ancestors. In this respect, tapu firmly placed a person in an interdependent relation with his whanau, hapu and iwi. The behavioural guidelines of the ancestors were monitored by the living relatives, and the wishes of an individual were constantly balanced against the greater mana and concerns of the group..."[187]
The Nature of Tapu
"Major offences were considered a breach of tapu, and if it was breach of tapu then it affected just about everyone, it affected the community as well..."[188]
Tapu can isolate and restrict the activities of individuals, practices, and natural resources. All people, animals, animate and inanimate objects in their natural state are tapu to a degree. Because they are tapu they have the ability to influence the actions of society.
A thing[189] or person becomes tapu when it is imbued with the mana of a kawai tipuna. The tapu thing is no longer for the common use of the people and has fallen under the protection of the kawai tipuna; hence it must be respected and observed in this manner.
In Maori society everything also has a wairua and mauri. Mauri is the life principle and wairua is the spirit. The mauri of a thing is to be respected. People cannot alter or fundamentally change the character of things without the appropriate karakia to the associated kawai tipuna. Further, they have to provide evidence that the change is necessary for the wellbeing of the related people. If the mauri is not respected, or if people assume to assert some dominance over a thing, it will lose its mauri, ie, its vitality and force, and those who depend on it would ultimately suffer.[190]
In the first instance tapu is inherited through a person s ability to whakapapa to the kawai tipuna. Hierarchy determined how tapu a person was or how much tapu they possessed. Those at the top of the hierarchy, ie, the rangatira class, had the requisite tapu to lead the people by right. The nature of personal tapu is similar to mana in that the more direct a person s lineage to a kawai tipuna, the greater the individual tapu of that person, because tapu, like mana, was of the kawai tipuna, and like mana, it was acquired at birth.
Things could also be deemed tapu when circumstances required. Tapu, makutu[191] and rahui were applied to control human behaviour and protect natural resources. Objects of importance to the community, eg, large canoes and eel weirs, attracted considerable tapu. The tapu attached to objects and objectives intensified according to their degree of social importance.[192]
Making an object tapu was achieved through rangatira or tohunga acting as channels for the kawai tipuna and applying the mana of the kawai tipuna to that thing that needed to be tapu. For instance, if a seabed ran out of mussels, the rangatira would place a rahui over the area by saying a karakia to the appropriate kawai tipuna. That area would then be tapu to the community, prohibiting them from collecting mussels until supplies were replenished. As explained by the Waitangi Tribunal:
"A system of tapu rules combined with the Maori belief in departmental gods as having an overall responsibility for nature s resources served effectively to protect those resources from improper exploitation and the avarice of man."[193]
Members of the community would generally know about the prohibitions created by their rangatira. They would not violate the tapu for fear of sickness or catastrophe which would follow as a result of the anger of the kawai tipuna. When the tapu of an individual is violated, or when an individual violates a tapu, the consequences can be psychologically manifested.
However, strangers would often breach tapu, either because they were not aware of the tapu status of an area or thing, or because they did not feel compelled to obey the tapu because the rangatira of another tribe had created the tapu. If a stranger breached the tapu area or thing, the community would be compelled to exact utu from, or even kill, the intruder. This requirement would ensure that the kawai tipuna did not take retribution against the community for the unrequited affront. Moreover, possessors of mana were impelled to demonstrate it, by boldness and by constant concern for their names and stations.[194]
Personal Tapu Maori society operated in a way whereby those with great knowledge and skills and hence, great tapu, would be able to lead the society in a prosperous fashion, therefore ensuring the survival and growth of the people. An example of this is Uenuku. Uenuku was an ariki in Hawaiki before te hekenga mai o nga waka. Based upon his whakapapa and direct lineage to the kawai tipuna, Uenuku was imbued with mana and tapu of the highest rank and he could use his power to make things tapu.
"He Waiata Tawhito Mo Whatitata" [195]
This waiata retraces the story of Te Huripureiata and the conflict between Ruatapu and his brothers. It illustrates the nature of a dispute at whanau level and shows the concepts of mana, utu, and tapu inherent in Maori culture.
Initially it is the concept of tapu which is first introduced to the reader in reference to the lines, "Kua pano ano ki te iwi no paraoa". In Maori society, a whale is considered tapu, as a guardian or taniwha. When a whale dies, the bones are considered to be sacred, and highly prestigious taonga such as tiki, heru, or patu are made from them. The composer of the song refers to whale bones found by Whatitata. Whatitata brought the bones home to fashion a war club and Uenuku took possession of the bones and made a comb for himself.
Essentially, the dispute identified in this waiata concerns a comment made by Uenuku about his son Ruatapu. The mother of Ruatapu, Paimahutanga, was a captive of war. She was of rangatira descent, being descended from Pou-matangatanga, Rata and Wahieroa. Although she was of senior lines her whakapapa was still subservient to the whakapapa of Uenuku. Uenuku refered to Ruatapu as a bastard son, which prompted Ruatapu to seek utu by attempting to murder all the other sons of Uenuku. If he were to achieve this, he would then have become matamua. This dispute illustrates the varying degrees of tapu inherent in the characters. Ruatapu, in his need for utu, breached the individual tapu of his half brothers.
The power of a rangatira was a source of control which could be used to tapu property or person, to make a crop safe from trespass, to set aside a tree for canoe-building, or to conserve a stretch of forest or shellfish ground for an important feast.[196]
However, at times the tapu of a rangatira could be considered more of a burden to both the rangatira and his people. A tapu person risked making common things tapu through mere touch, thereby endangering the lives of the people. The people s use of resources became restricted and they violated the tapu if they consequently touched the object made tapu by the rangatira. If the tapu was breached, the kawai tipuna withdrew their protective influence over the mauri of the offender, leaving him or her vulnerable which may have caused sickness and even death.[197]
Descriptions of Tapu
The human person is tapu. It is the responsibility of everyone to preserve their own tapu and respect the tapu of others. This includes the tapu of places (wahi tapu) and the tapu of waters (wai tapu).
A woman is considered most tapu when she is pregnant. When a woman was closer to giving birth, she was taken to a whare kohanga away from the rest of the hapu. While she was there she had her own kaiawhina to take care of her. Separating pregnant women from the rest of the tribe ensured two things. Firstly, it removed most of the duties a woman would have had to perform, letting her rest and stay strong while carrying the child. Secondly, by remaining separate from the rest of the hapu, the risk of sickness and disease was greatly reduced; hence the mother avoided any unnecessary duress during pregnancy. Obviously the tapu of the woman in this context ensured the survival of as many children as possible, to keep the hapu strong.
Once the child was born, the whare kohanga she lived in during the pregnancy was burnt to the ground. There were spiritual reasons for doing this. The practical reasons were to destroy any disease, which may have developed during the birthing process. This protected the rest of the tribe from sickness and maintained a standard of hygiene. If the next pregnant mother were to live in the house she would contract any disease left by the last occupant.
Warriors travelling to battle were considered tapu, and under the protection of Tumatauenga. The people could not approach them during this time. One reason was so that the warriors remained focused on the looming battle and were not distracted by everyday matters, so that they could fight to their greatest potential.
Similarly, tohunga whakairo are extremely tapu due to the nature of their work. They must not be approached while carving and food can not be eaten near the carvings. The practical reasons are that all focus of the tohunga whakairo is on the job, ensuring that when they are carving, no mistakes are made. In addition to the tohunga whakairo being tapu, so too are the materials they work with. Any waste, such as the chips are not discarded or used in fires.
Material from the natural environment is tapu. All things including flora, fauna and minerals are descendants of the kawai tipuna and hence protected by the respective kawai tipuna. Once permission was granted to remove material from the natural environment, it was common practice to return any waste to where it was removed.
When flax was utilised, only the outer leaves were used, leaving the central shoots to continue to sprout. Any waste was returned and lain at the base of the plant. This was done to ensure that the flax could always continue to grow and not die, and returning the waste gave back to the plant the nutrients that were removed. This was done so as not to offend the kawai tipuna who protected it by breaching the tapu of the plant. In this way tapu acted to protect the environment in which the Maori lived, ensuring it could sustain generations to come.
Tapu is a supernatural condition. Animate and inanimate objects have a direct genealogical link with the kawai tipuna, particularly Tane, whose attempts to produce the human element resulted in all these things. The tapu of humans, animate and inanimate objects is about the relationship between the physical and spiritual realm. Examples of these relationships are found in waiata and karakia, each having its own tapu nature.
Everything was regarded as tapu. Individuals and groups have responsibilities and obligations to abide by the norms of behaviour and practices established by the tipuna. Tapu acted as a protective mechanism for both people and natural resources. Making something or someone tapu could either protect the environment against interference from people or protect people from possible dangers they may encounter.
157. Maori Religion and Mythology above n 23, 53
158. The Relevance of Maori Myth and Tradition above n 6, 19, 21
159. Mana above n 136, 220
160. Maori Marsden "God, Man and Universe" in Michael King (ed) Te Ao Hurihuri: The World Moves on: Aspects of Maoritanga (Hicks Smith, Wellington, 1975) 191, 194 [God, Man and Universe]
161. Waitangi Tribunal The Whanganui River Report Wai 167 (GP Publications, Wellington, 1999) 39 [The Whanganui River Report]
162. The Coming of the Maori above n 16, 337-338
163. The title of 'ariki' was given to the tuakana or first-born child of another ariki. The siblings of the ariki were known as 'rangatira'.
164. The Coming of the Maori above n 16, 343-347
165. Exploring Maori Values above n 14, 152
166. See A Collection of Behaviours, Philosophies, Emotions and Cultural Influences for an explanation of 'oriori'
167. Ripeka Pai-a-te Hau "He Oriori mo Te-Ua-o-te-Rangi" in Apirana Ngata and Pei Te Hurinui Jones Nga Moteatea: He Marama Rere No Nga Waka Maha (The Songs: Scattered Pieces from many Canoe Areas) A Selection of Annotated Tribal Songs of the Maori with English Translations Part II (The Polynesian Society Inc., Auckland, 1986) 80 81
168. Trampling or treading on someone else's mana is referred to as takahi mana. See A Collection of Behaviours, Philosophies, Emotions and Cultural Influences for a further explanation of takahi mana.
169. Kaumatua Interview, Wellington, 13 February 1999
170. See A Collection of Behaviours, Philosophies, Emotions and Cultural Influences for an explanation of 'makutu'
171. Joan Metge In and Out of Touch: Whakama in a Cross Cultural Context (Victoria University Press, Wellington, 1986) 68 [In and Out of Touch]
172. The Coming of the Maori above n 16, 353
173. In and Out of Touch above n 171, 72. See also 'he moana ke ta matawhanui, he moana ke ta matawhaiti' under A Collection of Behaviours, Philosophies, Emotions and Cultural Influences for an illustration of how rangatira may increase their mana
174. In and Out of Touch above n 171, 68
175. The Coming of the Maori above n 16, 345
176. Ann Parsonson The Pursuit of Mana in W H Oliver and B R Williams (eds) Oxford History of New Zealand (Oxford University Press, Auckland, 1981) 140, 141 [The Pursuit of Mana]
177. Leadership: Inherited and Achieved above n 102, 86, 87
178. Kaumatua Interview, Wellington, 9 April 1999
179. Tiaka Tomika "He Tangi mo Te Kuruotemarama" in Apirana Ngata and Pei Te Hurinui Jones Nga Moteatea: He Marama Rere No Nga Waka Maha (The Songs: Scattered Pieces from many Canoe Areas) A Selection of Annotated Tribal Songs of the Maori with English Translations Part I (The Polynesian Society Inc., Auckland, 1988) 22 -27
180. Michael Shirres Te Tangata: The Human Person (Accent Publications, Auckland, 1997) 55
181. Elsdon Best "The Maori as he was" in Sidney Moko Mead (ed) Nga Taonga Tuku Iho a te Maori: Customary Concepts of the Maori (2 ed, Department of Maori Studies, Victoria University of Wellington, 1984) 91 [The Maori as he was]
182. Exploring Maori Values above n 14, 108
183. God, Man and Universe above n 160, 194-197
184. H W Williams Dictionary of the Maori Language (GP Publications Ltd, Wellington, 1992) 385
185. The Maori as he was above n 181, 91
186. James Cowan "The Maori Yesterday and Today" in Sidney Moko Mead (ed) Nga Taonga Tuku Iho a te Maori: Customary Concepts of the Maori (2 ed, Department of Maori Studies, Victoria University of Wellington, 1984) 92
187. He Whaipanga Hou above n 3, 41
188. Kaumatua Interview, Wellington, 8 April 1999
189. For the purposes of this chapter, things refers to all those that have just been listed
190. The Whanganui River Report above n 161, 39
191. See A Collection of Behaviours, Philosophies, Emotions and Cultural Influences for an explanation of makutu
192. Muriwhenua Fishing Report above n 4, 3
193. Ngai Tahu Fisheries Report above n 12, 97, 5 WTR 517
194. A Show of Justice above 106, 6
195. Ngati Kahungunu "He Waiata Tawhito mo Whatitata" in Apirana Ngata and Pei Te Hurinui Jones Nga Moteatea: He Marama Rere No Nga Waka Maha (The Songs: Scattered Pieces from many Canoe Areas) A Selection of Annotated Tribal Songs of the Maori with English Translations Part II (The Polynesian Society Inc., Auckland, 1986) 64 -67
196. A Show of Justice above n 106, 6
197. Ranginui Walker "Maori Sovereignty: The Maori Perspective" in Hineani Melbourne Maori Sovereignty: The Maori Perspective (Hodder Moa Beckett Publishers Limited, Auckland, 1995) 26-27


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College Hockey:Notebook: Boston University-Northeastern
BOSTON — With most successful hockey teams, winning is usually tied to success on specialty teams.
This is certainly true for Boston University, which sports the nation's best power play, at a 24.8% success rate. The Terriers had just three shorthanded goals so far this season, however, so it was stunning — to both teams — when the Terriers took control of the game by scoring three shorthanders in one game against Northeastern in the Beanpot final.
"In the second period, I think the shorthanded goal was a shocker," said Northeastern coach Greg Cronin. "When Yip missed the breakaway, we thought we had dodged a bullet. And then the rebound goes of the glass and it comes right back at us. That was a bad omen."
"The game was won on three shorthanded goals. Who would have thought that?" echoed Jack Parker, BU coach. "I've never seen that in my life in the Beanpot. Special teams were big for us, more than I thought they would be.
"We got one power-play goal, but to get three shorthanded goals is something that's just hard to describe and hard to imagine. You see it happening and you just can't believe it."
In addition, it was BU's quick reaction that demoralized Northeastern.
After the Huskies scored their first goal to pull into a 1-1 tie, the Terriers scored less than a minute later to reestablish the one-goal cushion. When NU tied the game at 2 later in the second period, Boston University stormed right back with the go-ahead goal about a minute later. And in the third frame, BU scored a shorthander to take a two-goal lead, then padded that lead just 30 seconds later.
The Beanpot title game was the 200th meeting between Boston University and Northeastern, with BU leading the all-time series by a 144-50-6 record, including a 8-3 record in 11 Beanpot championships.
Injury Delay
A tense moment in the game came with 3:20 left in the first period, when a wraparound clearing pass took a funny bounce an struck referee Scott Hansen in the face. Play stopped as Hansen fell to the ice clutching his face. Blood spatters on the ice silenced the crowd throughout the arena.
Hansen was taken to Mass Eye and Ear, a division of Mass General Hospital, where he was being checked out. The rest of the first period was played with just the three remaining officials, linesmen Bob Bernard and Tim Low and referee Tim Benedetto. As the second period started, Hansen was substituted with a referee from the Beanpot consolation game between Boston College and Harvard, Tom Fryer.
Gaining An Audience
NESN, New England's regional sports network that carries the Beanpot each year, reaches over three million households. But this year's Beanpot could be seen by a much wider audience.
The Beanpot is often identified as a regional in-season tournament, but it may just be the most broadly-distributed tournament in all of college hockey, including the NCAA tournament.
NESN's Beanpot feed was picked up by Canadian sports network Rogers Sportsnet, which reaches an estimated 7.6 million additional homes all across Canada.
Beanpot Officiating, Part II
As with Harvard coach Ted Donato in the Beanpot consolation, Northeastern coach Greg Cronin had a dispute with the officiating in the championship game. In particular, Husky forward Tyler McNeely, who had scored NU's second goal, was ejected late in the second period following a confrontation with referee Tim Benedetto.
"It's a conflict of what happened between my player and Tim Benedetto. Tim said he said one thing, and my guy said he didn't say it," said Cronin. "I have to take the referee's side. He's a lot more mature and calm in that situation, so I would probably side with Tim on that.My question is: why was it initially a 10-minute misconduct that went to a game disqualification?
"Obviously it's tough when you lose one of your best players, but he's a ref and he has a better view of it than I do, so I take his word for it."
The Other Beanpots
Men's hockey had the first Beanpot between the four area schools, but in the 57-year history of the tournament, other Beanpots have sprung up.
The most obvious example is the women's hockey Beanpot, which is played on the first two Tuesdays of February, the day after the men's tournament. Other sports that now have Beanpots are baseball, soccer, fencing, lacrosse, cycling and rowing.
There are a number of non-sports-related Beanpots as well, including the Beanpot of Comedy, the Rice and Beanpot burrito eating contest, a Business School Case Analysis Beanpot, and a band that is named Beanpot.
For the second year in a row, the Eberly Trophy, awarded to the goaltender in the Beanpot with the best save percentage in two games of Beanpot play, went to Northeastern goalie Brad Thiessen. He made 29 saves in the losing effort Monday and finished with a .925 save percentage for the two games.
Thiessen won it almost by default last year, as Harvard and BU played different goalies the two Beanpot games and so weren't eligible. And BC's goalie, John Muse, didn't have many chances in his two games.
But this year Thiessen earned the award, especially in stopping 45 of 46 Boston College shots in the first round.
The Most Valuable Player Award went to BU's Nick Bonino, who continued his hot Beanpot play. The sophomore now has scored at least one goal in all four Beanpot games he has played in.
This award was difficult to assign to a single BU player, as five different goal-scorers accounted for the five Terrier goals in the championship game.
The balanced scoring is one of BU's biggest threats — the Terriers lead the country with 11 players with more than 16 points. Perhaps even more telling is that BU sports 11 players on the team with 55 to 80 shots, a sign that many players are generating multiple chances.
The following is a self-policing forum for discussing views on this story. Comments that are derogatory, make personal attacks, are abusive, or contain profanity or racism will be removed at our discretion. USCHO.com is not responsible for comments posted by users. Please report any inappropriate or offensive comments by clicking the "Flag" link next to that comment in order to alert the moderator.
Please also keep "woofing," taunting, and otherwise unsportsmanlike behavior to a minimum. Your posts will more than likely be deleted, and worse yet, you reflect badly on yourself, your favorite team and your conference.

subset: commoncrawl


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Joyce Henderson Perez
Published: Thursday, August 7, 2014 at 6:58 p.m.
Last Modified: Thursday, August 7, 2014 at 6:58 p.m.
Joyce Henderson Perez, 58, of West 6th Ave., died Thursday, August 7, 2014 at her residence.
Arrangements are incomplete time with Roberts Funeral Service.
Reader comments posted to this article may be published in our print edition. All rights reserved. This copyrighted material may not be re-published without permission. Links are encouraged.


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Feb 12
Posts: 29
breeandthegirls says:
Hi, not sure if this is in the right section but here goes....
Does anyone know of any mild homeopathic calmers that I could use with my fizzy mare?
I'm staying at MIDARC soon and don't want her jumping over her stable door as she can be anxious in new places.
Any help would be appreciated! Thanks :)
Much love,
Mar 10
Posts: 3273
greyandbay says:
Is it something like a moody mare thing you're thinking of or just an ordinary calmer?
Feedmarks Hormonease is good, or just agnus castus powder for the moody mare thing, other than that either straightforward magnesium oxide powder, or a calmer with mag ox in it. Make sure you don't get one with valerian in as it's banned for competition use.
Good luck !!
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Butte County detectives are investigating a body that was found in a burned SUV early Wednesday morning in Chico.
The SUV was discovered in an orchard off Dayton Road near Marian Avenue.
Many questions remain but the Butte County Sheriff's Office said it could be foul play.
The Sheriff's Office is investigating it as a possible homicide.
"Any death that is not cut and dry as a natural death is going to be investigated as a homicide unless the facts dictate otherwise," said Sergeant Jason Hail with the Butte County Sheriff's Office. "That's how we are handling this one."
The SUV was parked in an orchard across the intersection of Dayton Road and Marian Avenue. The Sheriff's Office is having a tough time figuring out who was inside because the body was so badly burned.
They found the owners of the SUV and contacted them for more leads.
"Basically try to identify and try to get a timeline who was associated with that vehicle," said Hail.
Investigators discovered the owners were from Chico but not near where the SUV was located.
"It's too early to tell," said Hail. "We are digging into it and trying to figure it all out."
The Sheriff's Office doesn't believe there's any connection to the burned body of 21-year-old Marat Mageev that was found in Glenn County two weeks ago.
Investigators expect to have more answers by next week.


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Would Hang: Beautifully Designed Video Game Posters
This is a series of beautifully designed video game posters by artist and illustrator Marinko Milosevski. He did a whole series of Zelda and Metal Gear ones, plus a couple BONUS ones for Metroid, Super Metroid, ICO and Shadow of the Colossus. They're all available as limited edition prints in Marinko's shop for $35 apiece. Hit the jump to see the rest, and if you don't like at least one I'll let you come over to my apartment and punch me in the neck. You can't miss me, I'm the one wearing the 'Geekologie Writer' t-shirt. Now if you'll excuse me...dammit Derrek, I have friends coming over -- put this shirt on.
Hit the jump for the rest, then buy them all for me.
Thanks Marinko, keep up the good work.


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The Cafe at The Getty Villa Send to Phone
OpenLunch Wed.-Mon.
- Parking available
- Dress code: Casual
- Outdoor dining
- View
* Click here for rating key
Text data on The Cafe at The Getty Villa to your phone, or a friend's cell phone.
Sign up to receive the 2016 edition of GAYOT's Annual Restaurant Issue, which will feature the Top 40 Restaurants in the U.S. and more.


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OO Fights, the DC area's leading MMA promotion, is holding their next show on February 15 ("Conflict 27") at EchoStage in northeast DC. As always, OO Fights has a full card lined up, including five title fights! The area's best schools are well-represented on the card, including BETA Academy, which has four fighters on the card, including the first title defense of phenom Esrom Montesino at 170 lbs.
One of the most exciting young fighters on the card is Kevin Chung, fighting out of the Big Brothers team (Leo Dalla). Kevin is a four-time veteran of OO Fights (check out his highlight video here). Kevin is fighting Pablo Garcia of Disciple MMA for the 135 lb title. This is his first title fight and first time dropping to 135 lbs as well. Kevin earned the title shot after a unanimous decision victory over Jeff Melvin in September. I got the chance to interview Kevin ahead of this fight and this is what he had to say:
Tell us about your background in terms of getting into martial arts; what arts you practice now and your ranks in each.
I don't have a prior martial arts background, although I wish I wrestled throughout grade school. I'm currently training in Muay Thai, boxing, and hold a purple belt in Brazilian Jiu-Jitsu under Leo Dalla.
What is your MMA fight record? What about BJJ titles?
I'm currently 4-0, looking to make it 5-0 for the bantamweight title at Conflict 27. In terms of Brazilian Jiu-Jitsu competitions, I've competed many times and placed at several local and national tournaments.
This fight is for the 135 pound (bantamweight) title right? What can you tell us about your opponent?
The fight is indeed for the OO Fights Bantamweight title. My opponent is Pablo Garcia from Disciple MMA, and I believe his overall record record is 5-1. Although his stand-up and Jiu-Jitsu for MMA do not impress me much, I've seen him train and compete in sport Jiu-Jitsu and can say he is a good competitor with some dangerous attacks. He has good cardio and isn't afraid to get hit, and I'm sure he's been training hard for this fight. Fans who come to see this event can expect anything from a quick finish to a 3 round war. I believe improvement doesn't happen overnight, so I'm always working on learning and improving my weaknesses. I want to dominate him on the feet and on the ground.
What was your training like for this fight?
My training camp for this fight was roughly 7 weeks. In the morning I will typically do my cardio or meet teammates to drill and roll. In the evening will be bag/pad work along with sparring. I like to cross-train as long as my partners are reliable and have good an understanding of the sport, so I train with a good amount of people. The only problem is I drive anywhere of a given 50-100 miles a day, which requires a bit of gas money (haha) I train with Master Dalla at Premier Fight Center out in Woodbridge as well as meet teammates for sparring at UFC gym. For this fight, I've been learning elite-level Muay Thai under the tutelage of Vivek Nakarmi at Pentagon MMA. I've also been wrestling with my friend Ryan Sepulveda among st others, focusing on my take-downs and well as take-down defense.
You dominated the grappling aspect in your last fight but (by your own admission) you were not as successful in the stand-up. How has that affected your training for this fight?
0.01% everyday. I'm slowly learning and improving standing and on the ground.
This is your first time cutting to 135 right? How is that going?
I haven't focused on my cut until 4 weeks out and just focused on training, but it's going great and everything is on schedule. In the future you can expect to see me fight in the flyweight (125) weight class, which means you will see a significant drop in stock for CMG (Chipotle Mexican Grill)
What are you next steps as far as MMA goes?
I'm taking things fight by fight and I do plan on returning to BJJ competitions one day, but here's the thing. To be successful whether it's MMA or sport Jiu-Jitsu, each requires an extensive amount of dedication and perseverance. For BJJ, you don't just show up to class for 2 hours and expect to fly out to California and win a major title. It's scientific. Endless hours of careful drilling from every position and situational sparring are needed to even be competitive with the best. And it's not just drilling positions you like, especially with the evolution of the 50/50 and Berimbolo. The same goes for MMA. Sure, I won a couple of hard-fought IBJJF titles in the past. But I haven't nearly been successful in sport BJJ as I would have liked, partly due to the fact I was trying to do a million things at once and not do the simple things it took to win. So as of right now, I'm focusing on this fight and putting my attention towards that.
You have an exciting style; always moving forward, pushing the pace and looking for the finish. Who are your MMA influences?
The goal is always to leave with your hand raised and head still on your shoulders. However, as sad as it sounds the average joe pays to see an exciting knockout or bone-crushing submission. That's why I try to push the pace and make sure I look for the finish. Fighters I love to watch and study are BJ Penn and Frankie Edgar, as well as Demian Maia. All 3 of those guys are technically sound and are exciting to watch.
Thanks for your time Kevin. Anything you want to add?
I want people to know I'm going to know to send this man's head to Echostage's upper level seating section on February 15th. Special thanks goes out to Red Belt Athletics, Stony Creek Homes, Budokon University, and Meega Korean BBQ. Special thanks to coaches Leo Dalla, Vivek Nakarmi, Mike Pope, and the rest of my training partners.
OO Fights is holding Conflict 27 on February 15 at EchoStage. Five title fights, including the always exciting Kevin Chung, and 15+ fights overall. It is going to be a great show. Tickets are available through the OO Fights website here. Come and out support your local DC-area MMA fighters.


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Real Estate Principles I
Texas REALTORS® University - Houston-Sugar Land
Friday, May 4, 2012 at 9:00 AM - Sunday, May 6, 2012 at 8:00 PM (CDT)
Event Details
Watch course description video
Course logistics
Class times will be 9 a.m. - 8 p.m. each day, which includes an hour break for lunch.
Satisfaction guarantee
We believe all participants will receive quality instruction from experts in the industry. If, for any reason, a participant is not satisfied with their experience, we will refund their registration.
When & Where
Houston Association of REALTORS® - Fort Bend branch
6680 Greatwood Parkway
Sugar Land,
Friday, May 4, 2012 at 9:00 AM - Sunday, May 6, 2012 at 8:00 PM (CDT)
Add to my calendar
Texas REALTORS® University - Houston-Sugar Land
Texas REALTORS® University is the education arm of the Texas Association of REALTORS®.


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Sometimes couples find it hard to come up with new and innovative ways to turn each other on since they've basically done everything short of using the family pet as a third party in their romps. Well, all of you can go home tonight with some edible goodies that will likely blow her mind... among other things.
poppin' cherry treatOh yes, fruits can be one of the greatest aphrodisiacal foods in existence. They're easy to use because they're finger foods, but the best thing about them is their texture and sweetness.
A bowl of cherries can turn the heat up like you wouldn't believe. Take a cherry or two and rub its smoothness up and down her body. Make sure it's newly washed so that it still has some water on it, and if you like; why not blindfold her while you're at it? Feed it to her slowly and take the seed from her mouth with your own.
You can even rub other small fruits such as strawberries and grapes (green or red — it's your call) all over her. Rub a grape or strawberry along the lips of her vagina and then suck on the fruit before you feed it to her. Not only will she be extremely excited, she'll probably soak the fruit the second time around.
phallic freezeI know I mentioned using ice in the last article, but have you ever considered using a Popsicle on your woman? Not only will her nipples stand at attention after you glide it over them, but they'll taste like the flavor of your choice. Mmm... flavored nipples...
You can also use the Popsicle as if it's a frozen penis. If you think you've already mastered the art of cunnilingus, think again. The next time you're greeting her garden, why don't you rub the Popsicle around her clitoris while licking it? Or better yet, penetrate her with it, but be aware that it might melt before you have a chance to pull it out. A vagina is like a furnace after all.
For those of you with a sexy, kinky woman by your side, hand her the Popsicle and ask her to demonstrate how she would inhale your penis with it. Watching her fellate the frozen treat while you're licking or penetrating her will get your juices flowing as well.
Don't forget about the thick creams...
Have a question? Get it answered by AskMen's guyQ.


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One thing that can be said of Selma Blair: She is by no means your typical Hollywood star. Indeed there's nothing typical about the actress, who happily drifts from the uniquely cinematic worlds of Todd Solondz on the one hand, to the comically anarchic world of John Waters, whose A Dirty Shame opens in cinemas this week.
Chatting at the end of her day of interviews, Blair is philosophical about her more than interesting career choices. "I admire these directors who have a vision for their movies," she says. "John Waters is a pioneer of these kinds of loud, schlocky films, and then there's Todd, who's a pioneer of these more sensitive, odd films, but both of whom have great stories to tell." The actress admits that much to her agents' pain and suffering, she has "no career trajectory. I don't consider myself a particular kind of actor; I'm just an actor who wants to work the same way as Johnny Depp or Diane Wiest whose careers I've always admired. I mean they're actors, you know, And I'm sure my agents must roll their eyes a bit when some big movie comes alongĀ I'm not adverse to doing a mainstream movie if one comes along that I loved, but I've also made some big stinkers too, which hopefully you'll never see", Blair says laughingly. "At least I'm small enough, under the raider enough, that you wouldn't notice all the bad movies I've made", she adds, modestly.
That cannot be said of her big-breasted role in A Dirty Shame, the latest comedy from the uniquely twisted John Waters. When the owner of a Baltimore working class convenience store, Sylvia Stickles (Tracy Ullman), suffers a concussion, the injury causes a drastic change in her sexual drive, turning her into a sex addict with crazy, wild and urgent desires and compulsions, much to the joy and then frustration of her husband (Chris Isaak) who has trouble keeping up with her, as her new personality threatens to tear apart the remnants of what wasn't an entirely perfect family to begin with, including their sex-addicted daughter, played with gay abandon by Blair.
In describing her work relationship with Waters, the actress says that surprised her about working with the director, was "how very gentle he is in person. Some of his movies can be so loud they don't reflect the real guy. He's also so incredibly smart and so amazing." It is ironic, that Selma is once again starring in a film that has hit controversy, garnering a NC-17 for reasons that remain mystifying. Blair's Storytelling, which she did for Todd Solondz, almost received a similar fate. But Blair, while not understanding why Dirty Shame has been treated so harshly by the MPAA, is non-plussed about her contentious film work. "I never get concerned by it, because I just do the work, and what happens after that is anyone's guess. Obviously we live in conservative times, and we're so afraid of sex but can blow each other up without a problem, so the NC 17 is ridiculous, but what can you do?"
At least Selma got to have breast enlargements this time around, without then pain. "How can you be serious on a movie like this? As soon as I put those breasts on, that was it. I knew what a silly, funny movie I was making." Next up, Selma is certain that Hellboy 2 is on the way to production. "I spoke to Guillermo recently and he's writing as we speak, but I'm sworn to secrecy. I don't know where we'll film, but I know he's looking at some interesting locations."


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"Dancing with the Stars" 2014 resumed April 14 on ABC with a night of ballroom action inspired by and devoted to Disney's most beloved animated films of all time. By evening's end, a brand new couple owned the top spot on judges Len Goodman, Carrie Ann Inaba, Bruno Tonioli, and guest Donny Osmond's leader board, while another bid the season 18 competition a farewell that many deemed far too premature.
Leading the pack were "Big Time Rush" star James Maslow and Peta Murgatroyd, who snagged the season's first perfect score for their contemporary routine set to "Let It Go" from the recent release "Frozen." All four panelists were uniformly blown away by the effort. Bruno called it "a contemporary blockbuster" and praised James for his "sincerity," while Carrie Ann lauded his "absolute artistry" and "pure emotion." Len declared "that would melt the coldest heart even mine," and Donny praised both the choreography and athleticism.
Quickstepping to second place with a near-perfect 39 points were "The Wonder Years" alum Danica McKellar and Val Chmerkovskiy, who danced to "Be Our Guest" from "Beauty in the Beast." Two other pairs, Paralympian Amy Purdy and Derek Hough and Olympic gold medalist Charlie White and Sharna Burgess, tied for third place with 37 points each for their respective dances to "So This is Love" from "Cinderella" and "Supercalifragilisticexpialidocious" from the beloved classic "Mary Poppins."
Frequent leader board toppers Meryl Davis and a bare-chested Maksim Chmerkovskiy samba'd "Jungle Book" style to a score of 36. Posting the same mark for their "Cruella DeVille" foxtrot were "Real Housewives of Atlanta" star NeNe Leakes and Tony Dovolani, who survived intense training week drama to take a respectable share of fifth place.
Alone in seventh place were "Full House" actress Candace Cameron Bure and Mark Ballas, who closed out the night with a delightful samba to "Under the Sea" that earned 35 points. The score represented a marked improvement over her April 7 switch-up week quickstep with Tony that netted a disappointing, field-worst mark of 28. Pop star Cody Simpson and Witney Carson followed with 34 points for their won samba, a routine set to "I Just Can't Wait to be King."
Filling out the very bottom of the leader board were comedian Drew Carey and Cheryl Burke. Although the charismatic duo typically fares well with the judges, they earned just 28 points --a whopping six less than the next-lowest scoring couple-- for their show-opening "Friend Like Me" quickstep.
Once all of the dancing was in the books, three couples, including Candace and Mark, Cody and Witney, and NeNe and Tony, found themselves in danger of elimination. "DWTS" hosts Tom Bergeron and Erin Andrews first sent NeNe and Tony to safety, and then after a dramatic pause, Cody and Witney were eliminated. Both Witney and Candace were visibly stunned by the news.
Cody called his time on the show "a new experience" and took his elimination by gracefully noting "it is what it is." Witney said she was "sad" that "people didn't really get a chance to see Cody yet."
Cody's legion of fans agreed, and many took to Twitter following the show to express their disdain for the outcome. Among the masses was @JoyeGuadagni, who tweeted "I can't believe Cody got booted off he was such a wonderful dancer. He really has talent. Wish he could have stayed. #DWTS"
With only eight couples remaining in the hunt for the mirror ball trophy, "Dancing with the Stars" 2014 will resume April 21 on ABC. Week six will see the hopefuls strutting their stuff during the series' first-ever week devoted to Party Anthems.
Suggested Links
- 'DWTS' 2014 week 4 betting odds see Meryl and Maks favored to win
- 'DWTS' 2014 week 3: Meryl and Maks turn up the heat, foxtrot to the top
- 'DWTS' 2014 week 2: Surprise double elimination sends 2 celebs packing
- 'Dancing with the Stars' 2014 week 1: Meryl Davis is 'fantastic' but underscored
- 'Dancing with the Stars' 2014 week 2 odds favor two celebs


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Hollywood is Encouraging Piracy
A compelling piece that is dead on by David Pogue writing for Scientific American. Hollywood is doing more to encourage piracy than any other factor out on the internet. The bit about only having 24 hours for an online rental is a particular peeve of mine.
And if you don't make your product available legally, guess what? The people will get it illegally. Traffic to illegal download sites has more than sextupled since 2009, and file downloading is expected to grow about 23 percent annually until 2015. Why? Of the 10 most pirated movies of 2011, guess how many of them are available to rent online, as I write this in midsummer 2012? Zero.


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Full text of Stepp termination letter
Kiera Manion-Fischer | The Gazette
Three years before he was placed on leave, Medina Schools Superintendent Randy Stepp reneged on a promise to forego a raise for earning a doctorate, according to the school board.
The allegation is one of two new claims listed in a letter detailing 13 specific reasons why the board voted Oct. 28 to begin the process of firing Stepp.
Board President Karla Robinson said she would not discuss the specifics of the letter, which was sent to Stepp's home Thursday by certified mail.
"We've been strictly advised by counsel not to make any comments about this," she said.
Michael Matasich, one of Stepp's attorneys, said Stepp had not received the letter yet, so he was not in a position to respond, and Stepp did not return a phone call seeking comment.
Most of the items listed as "grounds for termination" in the letter are related to a special state audit of a "carryover fund" held by the Medina County Schools' Educational Service Center and his use of a district-owned credit card.
The audit found Stepp illegally spent $4,121, which must be repaid, a half-million dollars in spending from the ESC fund where "the item's proper public purpose was unclear" and nearly $1 million spent without proper authorization of the district.
The letter cites as an example of spending "far beyond the scope of the Board's authorization and in amounts not disclosed to the Board" payments totaling $172,011 to pay off Stepp's old college loans.
The loans were for Stepp's bachelor's, master's and doctorate from Ashland University and a master's in business administration from Case Western Reserve University.
While Stepp's contracts obligated the board to pay for the cost of his "past academic degrees," the board's letter charges Stepp "failed to provide adequate documentation to support this expenditure after being requested to do so."
The letter said Stepp's conduct, "once discovered, has resulted in what you knew or should have known would be a level of shock, dismay, and distrust within the community that would reflect adversely on the District and be highly disruptive of District and community relationships."
The letter also cites Stepp for failing to return the remaining $82,017 of his $83,000 "retention bonus" paid to Stepp as part of his controversial contract approved in January by the board.
Publicity about the contract in early March set off a firestorm of public criticism of Stepp and the board.
In response, Stepp announced he would return the bonus and forego promised merit raises. After making repayments of about $1,000, he revoked the offer, filing a lawsuit in federal court in May charging the board with breach of contract, defamation and invasion of privacy.
The letter also included a new charge — that Stepp also had "knowingly misrepresented to the Board, on or about June of 2010, the circumstances surrounding a 1.5% pay increment for attaining your Ph.D. degree, which you indicated to the Board you would not accept, but thereafter specifically directed the Treasurer to include in your compensation."
The second new allegation contained in the letter is a claim that Stepp violated the terms of his paid administrative leave, which began April 8, "by accessing and altering the operation of a web-based media account maintained by the district."
School officials declined to explain further.
While on paid leave, Stepp was told not to go on school property or communicate with district employees or parents.
The letter charges Stepp "inappropriately communicated with district parents and others concerning matters relating to your employment in the District."
Stepp responded to being placed on leave by sending out a message from his personal email account to area news media and parents minutes before the start of the press conference announcing the board's action.
"I feel the time has come to set the record straight and address the growing number of inaccuracies surrounding my contract and its provisions, which have always been unanimously approved by the board," Stepp said in the four-page email.
The letter is another step in the lengthy termination process for superintendents outlined in Ohio law. After Stepp gets the letter, he has an opportunity to have a hearing in which both he and the board will present their cases to a neutral hearing officer.
Both Stepp and the board can appeal the hearing officer's recommendation to Medina County Common Pleas Court.
Contact reporter Kiera Manion-Fischer at (330) 721-4049 or firstname.lastname@example.com.


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All the photographs in this volume were taken on December 1st 2010; World Aids Day.
"Why roses?" you might ask. I could talk about their near-universal symbolism or ruminate on how artificial modern hybrid roses are; genetically-altered mutants bred for human pleasure regardless of the impact on Mother Nature. The symbolism that flowers die, set seed (unless sterile) and are born anew next Spring. How some of these images do contain both new buds and dead blooms.
The truth is that I did not select roses so much as they chose me. I was at the Whetstone Park of Roses just to take a few images to 'close the file' on the 2010 season when I knew that I had to do this volume.
Printed on Premium paper, this volume has over 60 images. We will donate $20 from the sale of each copy to Amfar.
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A Test of FB Books at Blurb Published July 25, 2012
Pet Photography Ohio Published March 21, 2012
Moving On Published August 25, 2011
In Pursuit of a Dream Published March 28, 2011
Wahoff Family Portraits Published January 01, 2011
Toronto Pride Parades Published December 07, 2010


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According to the Canadian Press on Tuesday, the Calgary Stampeders drafted Laval centre Pierre Lavertu with the first overall pick in the 2014 Canadian Football League Draft on Tuesday. Approximately 30 minutes before the draft started on Tuesday, the Stampeders traded offensive lineman Jon Gott to the Ottawa Redblacks for Ottawa's first overall draft pick.
The fact that Lavertu was not drafted by the Redblacks is a little bit of surprise. Lavertu was considered the very best offensive lineman on the board, and has strong roots in Eastern Canada, being from Quebec City. The Redblacks are also in strong need of young developing talent being an expansion franchise, and the fact they dealt their first overall pick to the Stampeders will raise some eyebrows.
Lavertu comes to Calgary with a winning resume and part of a winning culture. No team in Canadian Interuniversity Sport has been more dominant in recent years than the Laval Rouge et Or. It will also be interesting to see if Lavertu moves to guard because Brett Jones had an outstanding year at center last season and was named CFL Rookie of the Year.
Gott, a native of Edmonton, Alberta, has spent the last five years with the Stampeders. A veteran, Gott will be expected in Ottawa to help open seems for running back Chevon Walker, who the Redblacks acquired from Hamilton in the offseason, and give former Stampeder quarterback Henry Burris time in making decisions.
Meanwhile, with the Stampeders own first round pick, sixth overall, the team selected defensive lineman Quinn Smith from the University of Concordia. Smith was drafted by the Stampeders even though he tested positive for a banned substance during a drug test at the CFL Combine in Toronto on March 21.
According to the Canadian Football League website, Smith, who tested positive for stanozolol metabolite, is now subject to mandatory testing. A second violation, and Smith will be suspended three games.
It is actually amazing that Smith does not receive harsher punishment. Smith should have been suspended to start the season, and all players in the Canadian Football League should receive mandatory testing several times throughout the year. In wake of Smith's failed test, the CFL needs to crack down on the issue with harsher penalties for first time offenders during their current collective bargaining agreement negotiations.


text: I just started collecting coins this year and have made few purchases after research. Today I made my first paper purchase and would like to know if I have made a bad investment because I have no idea.Anyway. I saw an article in the paper today about how "The World Reserve" is offering, "Vault Stacks containing three protective banker portfolios, each loaded with a valuable uncut sheet of never circulated $1.00 bills".They are only making these bills available to the public for 48 hours and you have to be in special zip code! So I called and ordered right away! You had to have a special code to give them and everything! My cost was $111.88 for three uncut stacks (each of the three have 4 bills that are uncut)and each uncut set of four comes with holder and a certificate of authenticity. All feedback is welcome!


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Aug 13, 2013 10:50 AM
Please don't shoot the messenger...but soon, in the not-too-distant future, it's going to be time to swap out your summer sandals and espadrilles for some autumn staples. (We saw our first red and gold leaves today.) But look on the bright side, fall fashion is generally awesome - look at these suede flats ($38).
Love flats like these! What are these style of flats called?
I've seen these referred to as cocktail flats but I'm not sure if that's the proper term - a Google search for "cocktail flats" yields a variety of things.
D'orsay flats!
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Solomon Miller
Position: WR
Height: 6-1 Weight: 185 lbs.
Born: December 6, 1964 in Los Angeles, CA
High School: Carson
College: Utah St. (school history) (Miller college stats)
Drafted by the New York Giants in the 6th round (157th overall) of the 1986 NFL Draft.
Weighted Career AV (100-95-...): 3 (10660th overall since 1950)
Other SR Links: College Football at Sports-Reference.com


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|July/August 1997 U.S. Edition
"They're less able to fight off the bacteria," says Smith DeWaal.
And when those people get food poisoning, they are more likely to suffer from serious complications like rheumatoid arthritis, meningitis, or kidney or heart disease. To some, an undercooked egg can be deadly.
Between 1988 and 1992, 85 percent of the reported deaths from Salmonella enteritidis were elderly residents of nursing homes.
And many more may have gone unreported. The Centers for Disease Control and Prevention (CDC) reports that Salmonella enteritidis:
Contaminated eggs account for 80 percent of those illnesses. And the worst part is: It doesn't have to happen.
Shell Game
"Since the early 1980s, the problem of contaminated shell eggs has ballooned out of control," says Smith DeWaal. "The CDC reported five times as many cases in 1995 as in 1980." Here's why:
"With quick action, the contaminated egg problem might have been stopped by the late 1980s," says CSPI staff attorney Elizabeth Dahl.
"Instead, government watchdogs have been asleep as more and more people are getting sick."
To: Donna Shalala, Secretary
From: ___________________________________________
Eggs contaminated with Salmonella enteritidis (SE) cause hundreds -- and probably thousands -- of deaths each year. The FDA should require all egg producers to adopt an SE on-farm control program like the Pennsylvania Egg Quality Assurance Program. Furthermore, the FDA should inspect shell egg plants for safety at least several times a year. Finally, the FDA should require all egg cartons to cary a warning label to urge consumers not to eat raw eggs and to cook eggs until the yolks are firm.
[CSPI's Scrambled Eggs Report] [Nutrition Actin Healthletter] [CSPI U.S.]


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Last week, we told you about the brand-new Glow With the Show Ears that are spreading light and color all over Disney California Adventure park. From the Mad T Party, to Cars Land and more, these new ears make park guests a part of the show like never before.
In the video below, watch as the entire World of Color audience lights up and glows with the show!