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Blue Water Hand Car Wash
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- Highlights
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Time for a new "support" thread, as the older one is not about "these days". This is unsolicited (all we ever solicit for is any new questions or issues customers have to be routed our way), solely from yesterday (Saturday):
"Apart form that I find that tech.support is very fast in responding and efficient. That is something I very rarely encounter in the IT business."
"Thank you so much for your prompt response."
"Splendid support, thank you!"
This is the trend we have been maintaining since the new helpdesk was launched at the end of November.

subset: commoncrawl


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Over the past seven years, Sam Cassell Jr. has attended two high schools (Towson Catholic and St. Frances), one prep school (Notre Dame Prep), one university (Maryland, briefly) and one junior college (Chipola). So for the 6-foot-4, 195-pound combo guard, a commitment Wednesday to Connecticut felt like "a long time coming."
"I woke up this morning, made my decision [and said], 'It's about time,'" said Cassell, who also considered offers from Louisville, Marquette and Missouri, among others. "It feels good. It feels relieving. I feel good about my decision."
One of the most heavily recruited junior-college prospects in the country, Cassell had signed with the Terps last year and even enrolled in classes at College Park during the summer of 2012. But in a controversial decision, the NCAA ruled him ineligible over coursework he took during his senior year at Notre Dame Prep in Fitchburg, Mass.
Cassell subsequently enrolled at Chipola College in Marianna, Fla., where he redshirted as a freshman last year and made the dean's list. He will suit up this year for the Indians and have three years of eligibility at UConn.
Though he grew up a Maryland fan, Cassell said he also had a rooting interest in his new school.
"I always followed UConn, always a Husky," Cassell said. "I really started paying attention to UConn with Kemba Walker, when he took over that year [the Huskies won the national title]. … [And] I know [Baltimore native and former UConn star] Rudy [Gay]. I don't know if he knows about [my commitment] now, but I know he will know."
Cassell won't be quite as close to home in Storrs as he would have been in College Park, but he's excited to stay on the East Coast and play for a coach he's known for more than a decade.
During the 2002-03 NBA season, Sam Cassell Sr. teamed up with Kevin Ollie to help the Milwaukee Bucks to a 42-40 record and the Eastern Conference playoffs. Cassell Jr. remembers watching his father that season and being introduced to Ollie, now the coach at UConn.
"He's a cool guy, always funny. We built a good relationship," Cassell said. "[My father] told me [Ollie is] a good guy, but it's also his job, so he's going to push you. Push me to be the best player I can be."
Cassell said his father and godfather "really sat down and talked about" his decision, and the consensus among all three was that Connecticut was the best fit. Cassell wants to play the 1, but is capable of playing the 2 and will likely rotate between both spots in a UConn offense that is "really guard-oriented."
"I can bring a winning attitude, scoring, and basically whatever the team needs I can bring," Cassell said. "[The coaches] know what I can do and I know what I can do. I'll come in and do what I do best. Help the program hopefully win another national championship.
With his recruitment wrapped up, Cassell said he's happy to focus on the upcoming season with Chipola. Then this summer it will be back on the road again, to a place Cassell plans to be for the next three years of his life.
"My family, they're excited," he said. "Everybody knows how UConn basketball is, how important it is to that school. It's close to home. They can easily get there. They're excited."


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Brussels, 24 March 2010
European Commission goes ahead with 10 countries to bring legal certainty to children and parents in cross-border marriages
An Austrian woman marries a British man in the UK. The couple lives for two years in Austria with their son. The husband then leaves and the wife wants a divorce. However, she doesn't know which law will apply to her divorce. Can she get a divorce under Austrian law or does UK law apply? Thousands of Europeans find themselves in such difficult situations each year because each EU country has its own system for deciding which country's law applies to divorces. The European Commission today proposed a concrete solution: a law that will allow couples to choose which country's laws apply to their divorce. The proposed EU Regulation will help couples of different nationalities, couples living apart in different countries or living together in a country other than their home country. The aim is to lessen the burden on children and to protect weaker partners during divorce disputes. There are around 300,000 international marriages per year in the EU. Today's proposal follows a request from 10 Member States (Austria, Bulgaria, France, Greece, Hungary, Italy, Luxembourg, Romania, Slovenia and Spain) and would be the first time the "enhanced cooperation" mechanism would be used in EU history.
"International couples can encounter arbitrary legal problems that turn the tragedy of divorce into a financial and emotional disaster, making peoples' lives very hard," said Vice President Viviane Reding, the EU's Commissioner for Justice, Fundamental Rights and Citizenship. "Thousands of couples find themselves in difficult personal situations because national legal systems have so far failed to provide clear answers. In many cases, children and the weaker spouse suffer. I do not want people in the EU to be left to manage complicated international divorces alone. I want them to have clear rules so that they always know where they stand. This is why we decided to move ahead today."
The current situation for cross-border couples is complex:
These conflicting applicable law rules lead to legal complications and heavy costs, making amicable and planned divorces harder.
The Commission proposed today a common formula for deciding which country's rules would apply to international couples. Under the proposed Regulation:
Couples would also be able to agree which law would apply to their divorce even when they do not plan to separate. This would give them more legal certainty, predictability and flexibility and would help to protect spouses and their children from complicated, drawn-out and painful procedures.
The proposals are also designed to protect weaker spouses from being put at an unfair disadvantage in divorce proceedings. At the moment, the partner who can afford travel costs and legal fees can "rush to court" in another country so that the case is governed by a law that safeguards his interests. For example, if one spouse from a Polish couple moves to Finland, he could ask for a divorce there after one year without the other spouse's consent.
The new rules would tackle this sort of "forum shopping" in participating Member States by guaranteeing that the law of the country in which the weaker spouse lives with her partner or in which her partner last resided with her will apply.
EU Member States must now vote on whether the 10 countries may proceed with enhanced cooperation. The European Parliament must also give its consent. "10 governments have asked for the Commission to propose a solution. Using the enhanced cooperation procedure is a good sign that the EU has the flexibility to help its citizens, even with difficult legal issues. My goal is to ensure that citizens can take full advantage of their right to live and work across European borders," said EU Justice Commissioner Viviane Reding.
The Commission first proposed helping international couples in 2006, but the plan (so-called "Rome III" Regulation") did not get the required unanimous support of EU governments. Since then, 10 EU countries (Austria, Bulgaria, France, Greece, Hungary, Italy, Luxembourg, Romania, Slovenia and Spain) said they would like to use so-called enhanced cooperation to advance the measure. Under the EU Treaties, enhanced cooperation allows nine or more countries to move forward on a measure that is important, but blocked by a small minority of Member States. Other EU countries keep the right to join when they want.
The Regulation proposed today has no effect on Member States' ability to define marriage.
Today's proposal can be found at:
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The Biggest Place: I Don't Want to Grade Anymore: An Open Letter to my Students
I don't want to grade anymore! http://t.co/ZJCfuqMJ
54th Fryday Poll – Are Text Messages Destroying Our Language? – Facts & Infographic
Think of the arguments that can be written with all this evidence: Are Text Messages Destroying Our Language? http://t.co/2HcPOOlM
2013 Rainbow List Announced « Rainbow Book List
Congrats to my friend @JoKnowles, whose beautiful MG novel SEE YOU AT HARRY'S made the 2013 Rainbow List!! http://t.co/NmHwZ9pt
A Peek Inside the Notebooks of Famous Authors, Artists and Visionaries – Flavorwire
@thereadingzone you've probably seen this already, but if not…http://t.co/OMSW3hvk (I want to start writer's notebook with frosh for MP3)
Student Contest Winners | The 2012 Year in Rap – NYTimes.com
Hey HTHS froshies…can you guess who Matt F. is that was one of the winners of the NYTLN 2012 Year in Rap contest? http://t.co/CvLPyybL
Posted from Diigo. The rest of my favorite links are here.
Filed under: teaching resources |


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do they do nm35 stagea parts?
Otsukaresama deshita
Sometime this weekend I will be heading to this specialty store to get some parts estimates. If there is any interest I will secure their catalog and some of the work they do and report back here afterwards.
Ijyou desu. Yoroshiku
- Will
do they do nm35 stagea parts?
Tsunami R32 http://www.skyline-owners-club.com/f...ad.php?t=38641 ITS ALL ABOUT THE CHICKENEY CHICKEN
hi wonder if they do parts for 350 gt
Sounds like a plan
With Visibility, comes Clarity
With Clarity, comes Direction
With Direction, we move Forward.
Tsunami, the wave of change.
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Locations For Regional Summits Announced
The Wyoming Department of Education and the State Board of Education announced locations for their regional summits on the Wyoming Accountability in Education Act. department of education spokesman Tom Lacock says Wyoming's Summit on Education Accountability is a series of meetings offering answers to questions on accountability efforts in Wyoming education, while collecting feedback from educators and parents alike.
The meetings will be held in five different sites throughout the state as well as two meetings through the WDE's Blackboard Collaborate tool in hopes of accommodating the largest number of interested stakeholders. Meetings scheduled for August will feature discussion on elements of the WAEA, which are to be presented at the Oct. 24-25, 2013 meeting of the Wyoming Legislature's Joint Education Committee and gather insights from those who attend. The first meeting will be held Monday August 26th in Cheyenne beginning at 6 p.m. in the Hathaway Building.


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div, ldiv, lldiv, imaxdiv - compute quotient and remainder of an integer division
#include <stdlib.h> div_t div(int numerator, int denominator); ldiv_t ldiv(long numerator, long denominator); lldiv_t lldiv(long long numerator, long long denominator); #include <inttypes.h> imaxdiv_t imaxdiv(intmax_t numerator, intmax_t denominator); Feature Test Macro Requirements for glibc (see feature_test_macros(7)): lldiv(): _XOPEN_SOURCE >= 600 || _ISOC99_SOURCE; or cc -std=c99
The div() function computes the value numerator/denominator and returns the quotient and remainder in a structure named div_t that contains two integer members (in unspecified order) named quot and rem. The quotient is rounded towards zero. The result satisfies quot*denominator+rem = numerator. The ldiv(), lldiv(), and imaxdiv() functions do the same, dividing numbers of the indicated type and returning the result in a structure of the indicated name, in all cases with fields quot and rem of the same type as the function arguments.
The div_t (etc.) structure.
SVr4, 4.3BSD, C89. The functions lldiv() and imaxdiv() were added in C99.
After div_t q = div(-5, 3); the values q.quot and q.rem are -1 and -2, respectively.
abs(3), remainder(3)
This page is part of release 3.24 of the Linux man-pages project. A description of the project, and information about reporting bugs, can be found at http://www.kernel.org/doc/man-pages/. 2007-07-26


text:
New York Times Crossword Solver is a website where you can find the answers for the daily crosswords from one of the best publishers for decades.
On this particular page you can find all the answers from January 11, 2019. If you need another date you can use the calendar on the right (below on mobile) or the search function.
|Afraid of getting shot
|Send a bunch of messages to, say
|Sob stories
|Keep in check
|Slanted writing
|Creature with a 17-month gestation period
|"The way I see it ..."
|Many P.S.A.T. takers, for short
|That's a wrap!
|Drew attention to
|Something shared by churchgoers
|Layer of dark green eggs
|It gets typed
|Rapidly cooled, as metal
|One quick to pass judgment
|Music style associated with George Clinton, informally
|Put on
|"There is no literature and art without ___": Thomas Pynchon
|Dirty or daily follower
|Checker of vitals, for short
|___ Lady (Virgin Mary's title)
|23andMe service
|Like Chianti
|Works toward one's passion?
|Character in "All's Well That Ends Well" and "A Midsummer Night's Dream"
|Viking king of note
|NASA's InSight probe, for one
|Org. that rings a bell
|Acted omnipotent
|Crime boss
|Public house options
|Contents of some childproof containers, for short
|"Exit full screen" button
|Cheer for
|Financially O.K.
|Like some Olympic races
|Kyoto cash
|#2 on Rolling Stone's "100 Greatest Guitar Songs of All Time"
|Pioneer in hydrostatics
|Many an aspiring exec, academically
|Young 'un
|Card holding?
|Something you shouldn't do around Christmas
|Scattering of things
|Theoretically, but not actually
|Supports for some athletes
|Big brass
|Acting as
|Something you shouldn't do around Christmas
|Brilliantly colored gemstone
|Film ___
|Stereotypical teller of a groan-worthy joke
|Company that makes Coffee-mate
|Cause of irritation
|Cartoon pal of the monkey Boots
|Bit of percussion
|Prom coif
|Take off
|"I'm with ___"
|Product from Fender
|"Sick, dude!"
All intellectual property rights in and to the Crosswords are owned by "Los Angeles Times", including copyrighted images and trademarks. nytimescrosswordsolver.com is in no way affiliated with "New York Times, NY Times" in any way.


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China keep alive their 2018 World Cup hopes, as Australia and Japan cruise
China completed a remarkable transformation in their 2018 World Cup AFC qualifying campaign after a 2-0 victory over Qatar saw them advance to the third round on the road to Russia.
Facing elimination if they failed to win in Xian, China brought the game to life just before the hour. Qatari goalkeeper Amine Lecomte saved from point-blank range but was helpless as the rebound was hit against the underside of the bar and bounced out.
The ball found its way to Huang Bowen, whose shot on the turn...


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Indians eye another win over Mariners
The Cleveland Indians take aim at their third win in a row on Saturday when they take on the Seattle Mariners in the second part of a four-game set at Progressive Field.
Cleveland won in dramatic fashion on Friday, as Jason Kipnis hit a three-run homer in the bottom of the 10th inning to lift the Indians to a 6-3 win.
Drew Stubbs worked a two-out walk, stole second and moved to third on Michael Bourn's infield single. Kipnis then smacked a Lucas Luetge (0-1) offering over the wall in right to give Cleveland its fifth win in seven tries.
"I was looking offspeed. He threw me a slider," Kipnis said. "When he came back with the same pitch I knew I didn't want to roll over and pull up on it. I just got the bat in a good position and got it up in the air."
Raul Ibanez homered and went 3-for-5 with a two-run homer for the Mariners, who also got a solo homer from Kendrys Morales.
"I'm feeling pretty good at the plate," Ibanez said. "Unfortunately we came up short tonight, but it was a good battle by both sides, and we'll come back tomorrow and do it again."
Seattle's shortstop Brendan Ryan went 2-for-4 with a double in Friday's loss to mark his second multi-hit game in a row. Ryan is currently on a four-game hitting streak following a six-game slump in which he went 0-for-19. Michael Saunders will look to bounce back after going 0-for-5 from the leadoff spot in the series opener.
Rookie right-hander Brandon Maurer delivered a quality start for Seattle on Friday before turning the 3-3 tie over the bullpen after six innings. Hoping for a similar showing Mariners manager Eric Wedge will send Joe Saunders to the hill for the second game of the series.
The 31-year old southpaw allowed only five hits and one run in 6 1/3 innings versus Oakland on Sunday in his most recent outing, but he has yet to find that type of success outside of the state of Washington. Saunders enters Saturday at 3-4 with a 5.51 ERA, but he has lost all four of his road starts and carries a 12.54 ERA in those contests.
"It's hard to explain," Saunders said. "I pride myself on being a good road pitcher and that hasn't happened yet. So hopefully the next start I can finally turn the page. I know I have it in me. It's just a matter of doing it on the road."
Cleveland will counter with the 25-year old Zach McAllister, who has not registered a loss since April 24. McAllister is 2-0 with a 1.74 ERA over the span of his last three starts. He earned a no-decision after giving up two earned runs to Detroit over six innings on Sunday.
"I battled. I didn't feel like I had my best stuff," McAllister said after Sunday's extra innings win. "I was definitely happy with the way I battled against a good team like this."
The Indians have picked it up offensively over their past two games and have collected wins in 10 of their past 12 games at Progressive Field. After a slow start to his season, Kipnis has reached base safely in eight consecutive games. The 26-year old second baseman's batting average rose to .244 on Friday as he recorded his second-straight game with multiple hits.
This is the first series of the season between these two teams. They split eight meetings in 2012.


text:
Kingston memory, DDR, Memory speed 800 MHz, Capacity 2 GB, PC6400, 200 pin, CL 6 ms, Dual channel
Kingston memory, DDR, Memory speed 800 MHz, Capacity 2 GB, PC6400, 200 pin, CL 6 ms, Dual channel... info
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Fundamentalism, type of militantly conservative religious movement characterized by the advocacy of strict conformity to sacred texts. Once used exclusively to refer to American Protestants who insisted on the inerrancy of the Bible, the term fundamentalism was applied more broadly beginning in the late 20th century to a wide variety of religious movements. Indeed, in the broad sense of the term, many of the major religions of the world may be said to have fundamentalist movements. For a discussion of fundamentalism in American Protestantism, see fundamentalism, Christian.
The study of fundamentalism
In the late 20th century the most influential—and the most controversial—study of fundamentalism was The Fundamentalism Project (1991–95), a series of five volumes edited by the American scholars Martin E. Marty and R. Scott Appleby. Marty and Appleby viewed fundamentalism primarily as the militant rejection of secular modernity. They argued that fundamentalism is not just traditional religiosity but an inherently political phenomenon, though this dimension may sometimes be dormant. Marty and Appleby also contended that fundamentalism is inherently totalitarian, insofar as it seeks to remake all aspects of society and government on religious principles.
Despite its unprecedented breadth, The Fundamentalism Project has been criticized on a number of grounds. One objection is that many of the movements that Marty and Appleby categorize as fundamentalist seem to be motivated less by the rejection of modernity than by social, ethnic, and nationalistic grievances. Indeed, in many cases the people who join such movements have not suffered more than others from the stress and dislocation typically associated with modernization, nor are such stresses and dislocations prominently reflected in the rhetoric or the actions of these movements. The term modernity itself, moreover, is inherently vague; Marty and Appleby, like many other scholars, use it freely but do little to explain what it means.
Another criticism of Marty and Appleby's approach is that it is inappropriate to use the term fundamentalism, which originally referred to a movement in American Protestantism, to describe movements in other religions, particularly non-Western ones. This practice has been denounced as a kind of Eurocentric "conceptual imperialism"—an especially sensitive charge in the Islamic world, where those designated fundamentalists are outraged by Western political, economic, and cultural domination.
A third objection is that the significant negative connotations of the term fundamentalism—usually including bigotry, zealotry, militancy, extremism, and fanaticism—make it unsuitable as a category of scholarly analysis. On the other hand, some scholars have argued that the negative connotations of the term aptly characterize the nature of fundamentalist movements, many of which seek the violent overthrow of national governments and the imposition of particular forms of worship and religious codes of conduct in violation of widely recognized human rights to political self-determination and freedom of worship.
Christian fundamentalism in the United States
In the late 19th and early 20th centuries, Christian fundamentalists vigorously opposed theological modernism, which, as the "higher criticism" of the Bible, involved the attempt to reconcile traditional Christian beliefs with modern science and historiography. (For a discussion of modernism in the history of the Roman Catholic Church, see Modernism.) The term fundamentalist was coined in 1920 to describe conservative Evangelical Protestants who supported the principles expounded in The Fundamentals: A Testimony to the Truth (1910–15), a series of 12 pamphlets that attacked modernist theories of biblical criticism and reasserted the authority of the Bible. The central theme of The Fundamentals was that the Bible is the inerrant word of God. Associated with this idea was the view that the Bible should be read literally whenever possible and that believers should lead their lives according to the moral precepts it contains, especially the Ten Commandments.
Fundamentalists opposed the teaching of the theory of biological evolution in the public schools and supported the temperance movement against the sale and consumption of intoxicating liquor. Nevertheless, for much of the 20th century, Christian fundamentalism in the United States was not primarily a political movement. Indeed, from the late 1920s until the late 1970s, most Christian fundamentalists avoided the political arena, which they viewed as a sinful domain controlled by non-Christians. (Christian fundamentalists, like Evangelicals in general, reserve the term Christian for those who have been "born again" by accepting Jesus Christ as their Saviour.) A basic theme of Christian fundamentalism, especially in its early years, was the doctrine of separation: real Christians must remain separate from the impure and corrupt world of those who have not been born again.
The apolitical attitude of many Christian fundamentalists was linked to their premillennial eschatology, including the belief that Jesus Christ will return to initiate the millennium, a thousand-year period of perfect peace (see millennialism). There is no point in trying to reform the world, according to the premillennialists, because it is doomed until Jesus returns and defeats the Antichrist. This attitude is reflected in the fundamentalist expression "Why polish the brass on a sinking ship?" In contrast, postmillennialists believed that spiritual and moral reform would lead to the millennium, after which Christ would return. Thus, whereas premillennialism implied political passivity, postmillennialism implied political activism.
Belief and practice, however, do not always coincide. Starting in the late 1970s, many premillennialist fundamentalists embraced the political activism traditionally associated with postmillennialism, which resulted in a distinct tension between their political acts and their eschatological beliefs. This tension was often pointed out by more-traditional fundamentalists, who continued to shun political activism.
Despite the prominence of the Christian Right in American politics in the late 20th and early 21st centuries, millions of Christian fundamentalists continued to focus their attention on the religious and personal domains. They were not overtly political, and they certainly did not attempt to remake state and society according to biblical precepts. Even those who were politically active tended to be concerned with moral issues—such as abortion, school prayer, and homosexuality—rather than with the goal of transforming the United States into a Christian theocracy. Thus, they were not fundamentalists in the sense in which Marty and Appleby and most scholars of fundamentalism used that term. (Some Christian fundamentalists in the United States, the Christian Reconstructionists, advocated the creation of a state and society based on strict conformity to biblical law. But they constituted only a small minority of the activists in the Christian Right.)
The negative connotations of the term fundamentalism led some politically active Christian fundamentalists to search for other names for their movement. Thus, some preferred to call themselves "Christian conservatives." Many members of the Christian Coalition, the most influential organization of the Christian Right in the 1990s—including its one-time president Pat Robertson—identified themselves as "charismatic Evangelicals" (see Evangelical church). Although charismatics also believed in the inerrancy of the Bible, they stressed the ecstatic experience of the Holy Spirit as manifested by speaking in tongues and faith healing. The charismatics were opposed by more-traditional fundamentalists, such as the televangelist Jerry Falwell, who proudly retained the older designation and condemned the charismatics' ecstatic practices. Traditional fundamentalists viewed the charismatic emphasis on speaking in tongues and healing as "unscriptural." The tension between these two distinct trends in American Christian fundamentalism is one reason relatively few fundamentalists supported Robertson's presidential candidacy in 1988.
The Christian Right that emerged with the formation of Falwell's Moral Majority in 1979 was a response to transformations in American society and culture that took place in the 1960s and '70s. Fundamentalists were alarmed by a number of developments that, in their view, threatened to undermine the country's traditional moral values. These included the civil rights movement, the women's movement (see also feminism), and the gay rights movement; the relatively permissive sexual morality prevalent among young people; the teaching of evolution; and rulings by the U.S. Supreme Court that banned institutionally initiated group prayer and reading of the Bible in public schools and that affirmed the legal right to abortion (see also Roe v. Wade). The federal government's attempts to revoke the tax-exempt status of many Christian schools founded to circumvent the federally mandated racial integration of public schools further galvanized many Christian fundamentalists in the South.
The fundamentalists were subsequently joined in their political activism by conservative Roman Catholics and Mormons as well as a small number of Orthodox Jews. The term Catholic fundamentalism is sometimes used to describe conservative Catholicism, but most scholars would reject this term because Christian fundamentalism traditionally involved strict conformity to the "inerrant text" of the Bible. This is not a distinctive feature of Catholic conservatism. Catholic conservatives have, for example, put much less emphasis on the issue of evolution than have Protestant fundamentalists. Moreover, Christian fundamentalists have generally viewed both Roman Catholicism and Mormonism as non-Christian "cults." Conservative Catholics, Mormons, and Orthodox Jews, however, tend to agree with Protestant fundamentalists on issues like abortion, gay rights, and traditional moral values in general.
Christian Evangelicals, who represented roughly 25 percent of the U.S. population at the start of the 21st century, do not uniformly share all the views of fundamentalists or the Christian Right. (Although all Christian fundamentalists are Evangelicals, many Evangelicals are not fundamentalists.) All Evangelicals believe that the Bible is in some sense the inerrant word of God and that one has to accept Jesus Christ as one's Lord and Saviour in order to be "saved." But many Evangelicals, like former president Jimmy Carter, are religious liberals who take relatively less-traditional positions on some of the issues that have enraged fundamentalists. Unlike fundamentalists, for example, many Evangelicals accept the idea of women ministers.
Christian fundamentalism has not been as politically significant elsewhere in the world as it has been in the United States. Although it has been associated with Protestant loyalism in Northern Ireland, the fundamentalist impulse in that conflict is clearly subordinate to its ethnic and nationalist dimensions, with Protestantism and Roman Catholicism serving primarily as badges of group identity.
Jewish fundamentalism in Israel
Three main trends in Israeli Judaism have been characterized as fundamentalist: militant religious Zionism, the ultra-Orthodoxy of the Ashkenazim (Jews of eastern European origin), and the ultra-Orthodoxy of the Sephardim (Jews of Middle Eastern origin) as represented by the Shas party. All three groups stress the need for strict conformity to the religious laws and moral precepts contained in the sacred Jewish texts, the Torah and the Talmud.
The fundamentalist impulse in Israel is rooted in events that took place well before the country's founding in 1948. Since the destruction of Jerusalem's Second Temple by the Romans in 70 ce (see Jerusalem, Temple of), most Jews had lived in the Diaspora—that is, dispersed far from the land of Israel promised by God to the Jewish people according to the Hebrew Bible. During their prolonged "exile" (Hebrew: galut), Jews all over the world prayed daily for the coming of the messiah, who would lead them back to Israel and deliver them from their Gentile oppressors. In the late 19th century, some Jews, primarily secular intellectuals such as Theodor Herzl (1860–1904), a Viennese journalist and playwright, concluded that the ancient problem of anti-Semitism could be solved only by the creation of a Jewish state. Zionism, the movement to establish a Jewish state in Palestine, thus represented a secularization of the traditional messianic theme. Instead of waiting for God and the messiah to lead the Jews back to the land of Israel, Zionists argued, Jews should take it upon themselves to return there. For Herzl and his closest associates, the messianic aspect of this "ingathering of the exiles" was irrelevant: the crucial point was to create a state where Jews would no longer be at the mercy of non-Jews.
Most Orthodox Jews—and Orthodox rabbis in particular—were opposed to Zionism, primarily because, in their view, it called upon humans to do what only God and the messiah could do. In traditional Judaism, the return to the land of Israel was inseparable from the messianic redemption of the people of Israel. Thus, returning to the land and creating a state would amount to defying God's will and would only postpone the real redemption and the real ingathering of exiles. Orthodox Jews also objected to the fact that Herzl and most other early Zionist leaders did not advocate a state based on strict conformity to Jewish religious law. Hostility toward Zionism prevailed among Orthodox and ultra-Orthodox rabbis through the early 20th century. However, it virtually disappeared among the former with the coming of the Holocaust, which appeared to confirm the Zionist argument that Jews could be safe only in their own state.
Modern Orthodox Jews strictly observe Jewish religious law but have nevertheless devised ways to participate in modern society, both in the Diaspora and in Israel. The ultra-Orthodox, in contrast, insist on separating themselves from Gentile society, as well as from Jews who do not follow the religious law as strictly as they do.
Religious Zionism
Despite the hostility of most Orthodox rabbis, Zionism aroused considerable enthusiasm among many Orthodox Jews who saw in it the promise of the long-awaited messianic redemption. Some Orthodox rabbis, therefore, sought to legitimate Orthodox participation in the Zionist movement. Rabbi Yitzḥaq Yaʿaqov Reines (1839–1915), founder of the Mizraḥi religious Zionist movement in 1902, argued that the Zionist settlement of the land of Israel had nothing to do with the future messianic redemption of the Jews and thus did not constitute a heretical defiance of God's will. Zionism's manifestly messianic implications, however, limited the appeal of this idea, which was soon displaced by a radically different view: that Zionism itself was part of the gradual messianic redemption of the Jewish people. The secular Zionists, though they did not know it, were doing the work of God and the messiah. This argument was made by Rabbi Abraham Kook (1865–1935), and it has remained a basic theme of religious Zionism.
Religious Zionists are usually referred to as the datim leʿumim (Hebrew: "national religious"). This term captures the fusion of Orthodoxy and nationalism that has always characterized the movement. Unlike the ultra-Orthodox, the religious Zionists have always been willing to cooperate with the far more numerous secular Zionists who were primarily responsible for creating the State of Israel in 1948. Indeed, from 1948 to 1992, religious-Zionist parties participated in every Israeli government. Until 1977 there was a close relationship between these parties and the Israel Labour Party, which dominated Israeli politics during this period. In 1956 Mizraḥi and ha-Poʿel ha-Mizraḥi (the Mizraḥi Worker Party) joined to form the National Religious Party (NRP), or Mafdal. Traditionally, the NRP and its predecessors concerned themselves with domestic religious issues, such as observance of Shabbat (the Sabbath) and the question of who is a Jew, and left foreign affairs to the Labour Party.
The Six-Day War of 1967 (see Arab-Israeli wars) awakened the dormant messianic dimension of religious Zionism. East Jerusalem, the Temple Mount, and Judaea—the very heart of ancient Israel—were once again in Jewish hands. To return any of this land to the Arabs would be to defy God's plan for the redemption of the Jewish people. The religious Zionists who felt this way (not all did) began to settle in the territories occupied—or, as they saw it, liberated—in the Six-Day War.
The militant religious Zionists in the vanguard of the settlement effort formed a movement called Gush Emunim (Hebrew: "Bloc of the Faithful"), which clashed with the more traditional religious Zionists who still led the NRP in the 1960s and '70s. The latter continued to believe that God had given the land of Israel to the Jews, but they felt that making peace—and thus saving Jewish lives—was more important than retaining territory. For the militants, settling the land and preventing the government from withdrawing from it took precedence over anything else. In 2005 settlers staged widespread protests in a vain attempt to halt Israel's withdrawal from the Gaza Strip. Their prediction that such a withdrawal would provoke civil war was wrong. Some Israelis hope that the experience in Gaza will facilitate future Israeli withdrawals from the West Bank (Judaea and Samaria).
Militant religious Zionism thus illustrates the diverse character of fundamentalism. Its practitioners conform strictly in their daily lives to what they believe are the laws of God, and they advocate the creation of a society based on those laws, but their political activities have been directed toward settling and retaining the land won in 1967. Militant religious Zionists share with other religious and secular Zionists a nationalist sentiment and the conviction that anti-Semitism can be effectively opposed only with force. Indeed, religious Zionism draws upon some basic themes of mainstream Zionism, notably the idea that the goal of Zionism is to create a "new Jew" who will never submit to oppression.
The Haredim
The ultra-Orthodox are often referred to in Hebrew as Haredim, or "those who tremble" in the presence of God (because they are God-fearing). Unlike the Orthodox, the ultra-Orthodox continue to reject Zionism—at least in principle—as blasphemous. In practice, the rejection of Zionism has led to the emergence of a wide variety of groups, ranging from the Neturei Karta (Aramaic: "Guardians of the City"), which does not recognize the legitimacy of the State of Israel, to the political parties of the Haredim, which occasionally determine which of Israel's major parties is able to form a government. It is important to distinguish between the Ashkenazi ultra-Orthodox and the Sephardi ultra-Orthodox. The term Ashkenazi (plural Ashkenazim) originally referred to Jews from Germany, and Sephardi (plural Sephardim) originally referred to Jews from Spain and Portugal. But in Israel the terms are often used to designate Jews of northern European origin on the one hand and Jews of Middle Eastern origin on the other.
The Ashkenazi ultra-Orthodox
The Ashkenazi Haredi political parties have concentrated primarily on obtaining funding for their communities and on enforcing strict conformity to their interpretation of Jewish religious law concerning issues such as observance of Shabbat, conversion, kosher dietary laws, and, in their view, the desecration of the dead by archaeologists. Since the Six-Day War, however, most Ashkenazi Haredim have tended to support the position of the militant religious Zionists against "land for peace," despite their continued theoretical opposition to Zionism and the state it produced.
Shas and the Sephardi underclass
The third major form of Jewish fundamentalism in Israel is represented by the Sephardi ultra-Orthodox and their political party, Shas—Shas being a Hebrew acronym for Sephardi Torah Guardians. The Sephardim, in the broad sense of Jews of Middle Eastern origin, are, by and large, less well-educated and less prosperous than the Ashkenazim, and many of them feel that they are discriminated against. Indeed, the Sephardim who vote for Shas tend to be motivated less by belief in the party's program of strict conformity to Jewish religious law than by frustration and resentment caused by their perceived second-class status in Israeli society. Shas is thus an excellent illustration of the fact that fundamentalist movements often owe their success to political and social grievances rather than to strictly religious ones. In addition to its religious and cultural platform, Shas provides schools and other social services for poor Sephardim; in this respect it is similar to some Islamic fundamentalist movements.
Islamic fundamentalism
Because the term fundamentalism is Christian in origin, because it carries negative connotations, and because its use in an Islamic context emphasizes the religious roots of the phenomenon while neglecting the nationalistic and social grievances that underlie it, many scholars prefer to call Islamic fundamentalists "Islamists" and to speak of "Islamist movements" instead of Islamic fundamentalism. (The members of these movements refer to themselves simply as Muslims.) Nevertheless, the term Islamic fundamentalism has been current in both popular and scholarly literature since the late 20th century. This article, therefore, will occasionally follow this common usage.
The subject of Islamic fundamentalism attracted a great deal of attention in the West after the Iranian Revolution of 1978–79—which deposed Iran's ruler, Mohammad Reza Shah Pahlavi (1919–80), and established an Islamic republic—and especially after the September 11 attacks on the United States in 2001 by al-Qaeda, an international Islamist terrorist network. The spectacular nature of these events may have lent plausibility to the common but mistaken belief in the West that Islam and Islamic fundamentalism are closely connected, if not identical. In fact, however, not all Muslims believe that the Qurʾān is the literal and inerrant word of God, nor do all of them believe that Islam requires strict conformity to all the religious and moral precepts in the Qurʾān. More important, unlike genuine Islamic fundamentalists, most Muslims are not ideologically committed to the idea of a state and society based on Islamic religious law.
The character of Islamist movements varies greatly throughout the world. Some Islamists resort to terrorism, and some do not. Some espouse leftist political and economic programs, borrowing ideas from Marxism and other varieties of socialism, while others are more conservative. Most Islamists, however, insist on conformity to a code of conduct based on a literal interpretation of sacred scripture. They also insist that religion encompasses all aspects of life and hence that religion and politics cannot be separated. Like most fundamentalists, they generally have a Manichaean (dualistic) worldview: they believe that they are engaged in a holy war, or jihad, against their evil enemies, whom they often portray as pawns of Jewish and Masonic conspiracies in terms taken directly from the anti-Semitic literature of 20th-century Europe. Messianism, which plays an important role in Christian, Jewish, and Shīʿite Islamic fundamentalism, is less important in the fundamentalism of the Sunni branch of Islam.
Islamist movements have been politically significant in most Muslim countries primarily because they articulate political and social grievances better than do the established secular parties, some of which (the leftist parties) were discredited following the collapse of communism in eastern Europe and the Soviet Union in 1990–91. Although the governments of Saudi Arabia and other oil-producing countries of the Persian Gulf region have represented themselves as conforming strictly to Islamic law, they continue to face internal opposition from Islamist movements for their pro-Western political and economic policies, the extreme concentration of their countries' wealth in the hands of the ruling families, and, in the Islamists' view, the rulers' immoral lifestyles.
To some extent, the Islamists' hostility toward the West is symptomatic of the rejection of modernity attributed to all fundamentalist movements, since much of what is modern is derived from the West. (It should be noted, however, that Islamists do not reject modern technology.) But it would be a mistake to reduce all such hostility to a reactionary rejection of all that is new; it would also be a mistake to attribute it entirely to xenophobia, though this is certainly an influence. Another important factor is the Islamists' resentment of Western political and economic domination of the Middle East. This is well illustrated by the writings of Osama bin Laden, the founder and leader of al-Qaeda, which repeatedly condemn the United States for enabling the dispossession of the Palestinians, for orchestrating international sanctions on Iraq that contributed to the deaths of hundreds of thousands of Iraqi citizens in the 1990s, and for maintaining a military "occupation" of Saudi Arabia during the Persian Gulf War (1990–91). Bin Laden has also condemned the Saudi regime and most other governments of the Middle East for serving the interests of the United States rather than those of the Islamic world. Thus, the fundamentalist dimension of bin Laden's worldview is interwoven with resentment of Western domination.
Puritanical revivalist movements calling for a return to the pristine Islam of the Prophet Muhammad have occurred periodically throughout Islamic history. During the period of European colonial rule in the 19th and 20th centuries, however, these movements began to take on a polemical, apologetic character. Muslim reformists such as Muḥammad ʿAbduh (1849–1905) and Jamāl al-Dīn al-Afghānī (1838–97) stressed that a return to the "rationalist" Islam of Muhammad—which was not incompatible, in their view, with science and democracy—was essential if Muslims were to free themselves from European domination. This argument was subsequently adopted by some Islamic fundamentalists, though many others condemned democracy on the grounds that only God's laws are legitimate. Some Jewish and Christian fundamentalists have rejected democracy for the same reason.
Among the Islamist movements that have attracted the most attention in the West is the Palestinian movement Ḥamās, which was founded in 1987. Its name, which means "zeal" in Arabic, is an acronym of the name Ḥarakat al-Muqāwamah al-Islāmiyyah ("Islamic Resistance Movement"). Ḥamās was created primarily to resist what most Palestinians viewed as the occupation of their land by Israel. There is thus a clearly nationalist dimension to this movement, though it is also committed to the creation of a strictly Islamic state. Ḥamās opposed the idea of a Palestinian state in the West Bank and Gaza and insisted on fighting a jihad to expel the Israelis from all of Palestine—from the Jordan River to the Mediterranean and from Lebanon to Egypt. It justified its terrorist attacks on Israelis as legitimate acts of war against an occupying power. Like some other Islamist movements in the Middle East, Ḥamās provides basic social services—including schools, clinics, and food for the unemployed—that are not provided, or are inadequately provided, by local authorities. These charitable activities are an important source of its appeal among the Palestinian population.
In January 2006 Ḥamās was the victor by a wide margin in elections to the Palestinian Legislative Council, and it was asked to form a government. This development led to much speculation among political observers about whether Ḥamās could evolve into a moderate nonviolent political party, as many other terrorist groups have done (e.g., Irgun Zvai Leumi and the Stern Gang in Israel and the Irish Republican Army in Ireland).
Sikh fundamentalism
Sikh fundamentalism first attracted attention in the West in 1978, when the fiery preacher Jarnail Singh Bhindranwale reportedly led a march to break up a gathering of the Sikh Nirankari movement (from Punjabi nirankar, "formless," reflecting the movement's belief in the nature of God), which orthodox Sikhs considered heretical. Bhindranwale, like other fundamentalists, stressed the need for conformity to a sacred text (the Adi Granth) and for the creation of a Sikh state governed according to sacred law. But, as in the case of the Protestants of Northern Ireland, such fundamentalist concerns were subordinated to nationalistic ones. Sikh fundamentalists of the late 20th and early 21st centuries sought to create an independent Sikh state in the Indian province of Punjab. Although images of holy war pervaded their rhetoric, their primary enemy was the Hindu state of India rather than secularism per se. Sikh fundamentalism was thus primarily a nationalistic separatist movement.
In June 1984, Indian troops stormed the Golden Temple in Amritsar and killed Bhindranwale and hundreds of his armed supporters. The assassination, as well as what Sikhs considered the desecration of their holiest shrine, infuriated the Sikh community and led to the assassination of Indira Gandhi, India's prime minister, by two of her Sikh bodyguards in October 1984. This in turn sparked riots in which Hindu mobs killed more than 2,000 Sikhs. By the early 1990s, the central government had succeeded in crushing Sikh militancy in India.
Hindu fundamentalism
What is usually called "Hindu fundamentalism" in India has been influenced more by nationalism than by religion, in part because Hinduism does not have a specific sacred text to which conformity can be demanded. Moreover, conformity to a religious code has never been of particular importance to Hindu groups such as the Bharatiya Janata Party (BJP). For the members of such groups, Hinduism is above all a symbol of national identity rather than a set of rules to be obeyed.
The nationalistic orientation of the BJP is reflected in its name, which means "the Party of the Indian People." Similarly, the name of the Rashtriya Swayamesevak Sangh (RSS), a "self-defense" force associated with the BJP, means "National Volunteers Corps." Neither the BJP nor the RSS advocates the creation of a Hindu state. The principal concern of both groups is the danger posed to "the Hindu nation" by Islamic proselytization among the Scheduled Castes (formerly untouchables) and lower-caste Hindus; both groups have also vehemently opposed Christian proselytization in India for the same reason. In RSS tracts, there is little reference to specific Hindu beliefs, and its members acknowledge that they are not themselves religious.
The nationalism of the BJP and the RSS is also reflected in their religious and moral demands; in this respect they differ significantly from Christian fundamentalist groups in the United States. In a notorious incident in 1992, the Babri Mosjid ("Mosque of Bābur") at Ayodhya was demolished by a mob of Hindu nationalists; the subsequent rioting led to the deaths of more than 1,000 people. Although there was real religious fervour associated with the belief that the site of the mosque was the birthplace of the Hindu god Rama and the location of an ancient Hindu temple, the attack was above all a reflection of the Hindu nationalists' belief in the essentially Hindu character of India and their perception of Muslims as inherently alien. The fact that Hindu nationalism is sometimes called "Hindu fundamentalism" illustrates how indiscriminately the term fundamentalism has been used outside its original American Protestant context.
Although the terms fundamentalism and fundamentalist have entered common parlance and are now broadly applied, it should not be forgotten that the myriad movements so designated vary greatly in their origins, character, and outlook. Thus, Islamic fundamentalist movements differ from their Christian and Jewish counterparts in having begun as essentially defensive responses to European colonial domination. Early Islamic fundamentalists were reformers who wished to affirm the value of their religion by returning to what they sought to portray as its pristine original form; their movements only gradually acquired the militancy characteristic of much religious fundamentalism today. On the other hand, these movements share with Christian and Jewish fundamentalism an antipathy to secularism, an emphasis on the importance of traditional religiosity as their members understand it, and a strict adherence to sacred texts and the moral codes built upon them. Although these and other common features are important as sources of insight, each fundamentalist movement is in fact unique and is best understood when viewed in its own historical and cultural context.
Learn More in these related Britannica articles:
Christian fundamentalism
Christian fundamentalism, movement in American Protestantism that arose in the late 19th century in reaction to theological modernism, which aimed to revise traditional Christian beliefs to accommodate new developments in the natural and social sciences, especially the theory of biological evolution. In keeping with traditional Christian doctrines concerning biblical interpretation,…
Modernism, in Roman Catholic church history, a movement in the last decade of the 19th century and first decade of the 20th that sought to reinterpret traditional Catholic teaching in the light of 19th-century philosophical, historical, and psychological theories and called for freedom of conscience. Influenced by non-Catholic biblical scholars,…
Martin E. Marty
Martin E. Marty, American historian of religion best known as the author of numerous works that examined trends in religion in their broader historical and cultural contexts. Marty studied at Concordia Seminary in St. Louis, Mo., receiving a…
political science
Political science, the systematic study of governance by the application of empirical and generally scientific methods of analysis. As traditionally defined and studied, political science examines the state and its organs and institutions. The contemporary discipline, however, is considerably broader than this, encompassing studies of all the societal, cultural, and…
human rights
Human rights, rights that belong to an individual or group of individuals simply for being human, or as a consequence of inherent human vulnerability, or because they are requisite to the possibility of a just society. Whatever their theoretical justification, human rights refer to a wide continuum of values or…


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Browsing Library (Sheridan) General Collections by Author "Farley, John, active 18th century"
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The London art of cookery, and housekeeper's complete assistant : on a new plan : made plain and easy to the understanding of every housekeeper, cook, and servant in the kingdom : containing, proper directions for the choice of all kinds of provisions; roasting and boiling all sorts of butchers meat, poultry, game, and fish; sauces for every occasion; soups, broths, stews, and hashes; made dishes, ragoos, and fricassees; all sorts of pies and puddings; proper instructions for dressing fruits and vegetables; pickling, potting, and preserving; the preparation of hams, tongues, and bacon; the whole art of confectionary; the preparation of sugars; tarts, puffs, and pasties; cakes custards, jams, and jellies; drying, candying, and preserving fruits, &c.; made wines, cordial waters, and malt liquors : to which is added, an appendix, containing considerations on culinary poisons; directions for making broths, &c. for the sick; a list of things in season in the different months of the year; marketing tables, &c. &c. : embellished with a head of the author, and a bill of fare for every month in the year, elegantly engraved on thirteen copper-plates / Farley, John, active 18th century; Law, B. (Bedwell), d. 1798, bookseller.; Scatcherd and Whitaker, bookseller; G. and T. Wilkie (Firm), bookseller. (Printed for J. Scatcherd and J. Whitaker, no. 12, B. Law, no. 13, Ave-Maria-Lane; and G. and T. Wilkie, St. Paul's Church-Yard,, 1787.)


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Christmas, kickin' it mid-century (style)...
Photo sources: Retro Renovation and flickr users *julia, charlie3engineer, PLCjr, Paul-W, Striderv, Charm_and_Poise, sugarpie_honeybunch, boopsie.daisy, craftybeaver, Miss_Retro_Modern, Hoodlam, illtakeyourphoto, Joey_Harrison, raining_rita, and The_Dolly_Mama
A very Merry Christmas and Happy Hanukkah!
Merry Mid-Century Christmas!
6 comments:
- Beth said...
Cute post, Marsi! I love the tree that's behind the big Santa. Merry Christmas!
- December 25, 2009 at 11:19 AM
- ~KS said...
I adore these pictures!!
Merry merry Christmas to you and your family!
- December 25, 2009 at 11:35 AM
- Sam said...
I love the draped tinsel they had over their trees! Merry Christmas to you and yours!
- December 25, 2009 at 11:01 PM
- Chessa! said...
such fabulous photos!!!! love them. Ihope you had a Merry Christmas!!
- December 28, 2009 at 10:38 AM
- Carol said...
Great pictures! Hope you had a very merry Christmas!
- December 29, 2009 at 12:42 AM
- Teresa @ good-grace said...
SUCH nostalgia! I love it! They remind me of the old pictures of my grandparents at Christmas...
- January 8, 2010 at 5:10 PM
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Since I haven't yet read/seen any posts about success stories on the subj (except for someone who claimed he added a usb bt dongle, but didn't support it by any tech info/pics), I'm getting ready to perform a first surgery on my C1K. Time permitting, I hope to do it sometime next week (maybe on July 4th holiday weekend).
Here's a few thoughts I have on the subj:
- There's a ffuart wired up to a port on the back of the C1K (so-called sharp i/o port) that has all modem control lines. I'm leaving it as a last resort (if everything else fails), since I want to retain it for rs232 comm.
- There's a btuart in PXA270 that has CTS/RTS control lines, but it's unknown if Sharp traced it on PCB. I would guess that it would make sense to have it traced just in case, i.e. planning for future models with built-in BT, but with Sharp you never know...
- Well, it leaves us with stuart that is wired up to IRDA transmitter/diode, but doesn't have any control lines, so hardware flow control is not possible.
If btuart lines can't be traced, either rs232 or irda has to go. Personally, I don't use IRDA myself, so for me the choice is clear. But not having hardware flow control leaves us with a challange of fighting high interrupt latency of bloated Sharp's kernel to avoid fifo overruns. I took a look at Sharp's serial driver, and as usual with sharp it's ... well, not good. I had troubles with overruns even at modest speeds. Now, the good thing is that it;s Intel PXA270, not Sharp's proprientary hardware, so full tech specs are available. I spend a few hours on "unsharp'ing" the serial driver, so now it seems to run ok. I tested it @ 460800 and not getting overruns anymore. I still need to test it @ 921600 and implement suspend/resume hooks, maybe add some hooks to front LED to show activity, etc.
Anyway, just thought it would be useful to have a dedicated thread where we all can share tech info and success stories. Please feel free to contribute... and I'll update you on status of my surgery.


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In a world where 99.999% of the population is female, the comics are still about a man.
I have a hard time writing about Brian K. Vaughn's Y: The Last Man. The last time I did it (scroll down, I put the article in the chum section), it was this same character and I published the post the day the final issue came out. I've never been the same. That last issue was so perfectly final that I've never felt the need to come back to the series. I have closure and very little left to say.
The one exception is Agent 355. When it comes to comics about women there is no one else who comes close to what she means to me. It's not just that she's a Knitter (and is shown knitting realistically in the beautiful Pia Gurerra art) and yet, it's also entirely that she's a Knitter.
There's one line that sums up my feelings about Agent 355 and it's one she says while giving Yorik the scarf she's knitted throughout the series, "I f%&%ed up a lot and had to start over a bunch of times." 355 is a highly trained and skilled agent; she kicks all kinds of ass. Heck, she even stabs a pirate with her knitting needles, but she still makes mistakes, she lets her emotions get in the way, and she doesn't realize what she wants out of life until it is tragically, painfully too late.
Through it all, Agent 355 knits that scarf. She makes progress slowly, over the five years covered by the main plot of Y: The Last Man. The scarf is supposed "to keep [her] hands busy," but, for 355 it's more than that. The scarf is a connection to a family she lost long before the men were wiped out. Her grandmother taught her to knit and her father made clothes for a living. They were all makers, they all created things. If you ask me, that's the central message of Y: creativity is the most important thing.
When the fighting is over and 355 has delivered her charge to his destination (and long-lost girlfriend), she makes a choice. 355 chooses creation over destruction. She trades her gun to a tailor for a beautiful dress.
For the world of Y: The Last Man to survive (spoiler alert: it does), the people needed to embrace the choice 355 makes. They need to create new human beings, they need to find new ways of governing, they need to choose to create a new world, rather than destroy the old one.
Of all the wildly creative people in Y, it's 355 who speaks to me. It's not the wacky escape artist or the brilliant biologist, it's neither the rebel nor the mother, it's the Knitter. The one who puts one stitch in front of the other, who f%&%s up and starts over, who perseveres through everything to create something new.
Thanks to the Women Write About Comics blog carnival for giving me the excuse to blather on about one of my favorite characters for 500 words. You should go check out the other entries!


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"Bohonik" Surname
Frequency of "Bohonik" Surname in the US
2000 US Census
The surname "Bohonik" is not included in the US Census Bureau's ranking of surnames with 100 or more people. Since fewer than 100 people with this surname were included in the 2000 Census, it is relatively uncommon.
Source: "Frequently Occurring Surnames from the Census 2000", US Census Bureau.
1990 US Census
Accoring to the US Census Bureau, "Bohonik" ranked #87,588 in frequency out of 88,799 surnames for which statistics were released from the 1990 Census.
Source: "Frequently Occurring Surnames from the 1990 Census", US Census Bureau.
"Bohonik" Graves on Histopolis
Histopolis currently has 0 grave(s) with the surname "Bohonik".
Resource Links for "Bohonik"
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Surnames that Sound Like "Bohonik"
The surname "Bohonik" has a Soundex code of B520. The following 474 surname(s) may sound similar to "Bohonik" since they share the same Soundex code.


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The Dr. Pat Show: Talk Radio to Thrive By!: Blame, Shame and Regret with Dr. Dain Heer and Gary Douglas of Access Consciousness
03/06/2014 11:00 am PDT
Dr. Pat Baccili
Dr. Pat Baccili helps individuals and organizations break through their limiting Crust so they can reach their unlimited potential. Her specialty is assisting people face t...Find out more »
Access Consciousness
Access Consciousness with Dr. Dain Heer and Gary Douglas. Change the things you've always wanted to change with practical real life tools provided by Access Consciousness. Y...Find out more »
Gary Douglas
Best-selling author, international speaker and a sought-after facilitator, Gary Douglas is known for his intensity of awareness and his incredible capacity to facilitate peo...Find out more »
Dr. Dain Heer
Dr. Dain Heer is an Energy Transformation virtuoso, author, international speaker and workshop facilitator, and is best known for his unique energetic transformation process...Find out more »


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Fire contained quickly at Hermon Hutchens school
No smoke detectors are currently at the elementary school gym
A teacher working off hours at Hermon Hutchens Elementary School Sunday afternoon is credited with stopping a potential catastrophe after discovering a machine used by contractors to vacuum sawdust from the gym's floor had caught on fire.
The teacher, Tom Stoltz, in turn credits the Valdez Fire Dept. with saving the day.
"The fire department did a great job of getting there fast," Stoltz said after agreeing to do an interview Monday.
According to the initial press release issued by district superintendent Jacob Jensen, George Keeney, Valdez Fire Chief, extinguished the blaze, which was shooting flames four feet into the air, with a dry chemical extinguisher.
In written communications, Stoltz called the fire department's response amazing, and noted Keeney arrived on the scene in five to six minutes, with no less than 10 firefighters on the scene within 10 minutes.
Keeney credits Stoltz, teacher Linda Guthrie and the crews of the Valdez Fire Dept. with saving the school.
"It could have taken the whole building down," Keeney said in an interview Tuesday morning.
The fire burned through the wood floor and melted the insulation underneath it according to Jensen, damaging an area approximately 3.5 by 3.5 feet in size. The contractor had repaired the damage by late afternoon. Little or no smoke damage was reported.
Ironically, the contractors were sanding the floor and applying new protective coats of polyurethane nearly a year after the gym's sprinkler system malfunctioned and caused extensive damage to the floor, which had just been refinished by the same contractors.
Chris Karna, a maintenance worker at the school, repaired the damage to the then-newly finished floor.
"He wanted the professionals to come in" and finish the job, Jensen said. "They were coming to put two more coats on the whole thing."
In a further twist, the school's sprinkler system did not go into action during the actual fire and Jensen was unsure why it did not activate.
"The short answer is, we're not sure," Jensen said. "It's actually good it didn't go off. The floor isn't ruined."
Perhaps more disturbing is the fact the school's fire alarm also failed to activate during the incident, which was called into the fire department at approximately 4:15 p.m.
"We're going to get in there and investigate," Jensen said.
Keeney said the school's fire alarm system did not activate because there are no actual smoke detectors in the school's gymnasium; the nearest smoke detector in relation to that area of the school is in the front office. The fire suppression system did not activate to put out the fire because the system is the type that relies on a fire's heat to melt a portion of the system that in turn allows the sprinklers to release water onto the fire below.
"The fire would have to be pretty high" before such melting occurred Keeney said.
Stoltz, who is head of the preschool's special education department, said he had originally planned to spend Sunday afternoon watching the NCAA college basketball selection show but decided a report he had due was more important and headed back to class despite the fact Spring Break was barely half over.
He said at one point, a vague smell of burning wood wafted into his classroom, but he knew contractors were sanding a portion of the gym's floor and knew from past experience that sanding wood could produce a slight burning odor. But the smell intensified and a light haze of smoke began to appear. He searched the building to look for the source, but found nothing.
"I didn't check the gym because I thought other people were there," he said.
When he did check the gym, the doors were locked and he could see flames two to three feet high coming out of the machine. He called 911 and Keeney arrived quickly and extinguished the initial fire himself.
"I noticed if I could get in there in a hurry I could knock it (the fire) down," without the aid of protective gear, Keeney said.
Fire crews – properly clad in protective gear – followed up to make sure the fire was not left smoldering and also performed tests to make sure no toxic gases were present.
The lack of a smoke detector in the gymnasium is not a code violation, Keeney noted, unless anyone is allowed to sleep in the facility.
"If there's sleeping at all in there, there's got to be smoke detectors," he said.
Keeney said the fire department will be urging city and school officials to install smoke detectors in the elementary school gym, and the in the new gym that will be constructed in the new middle school.
According to Jensen, the gymnasium floor will be ready for use when school resumes after Spring Break.


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TEHRAN, June 26 (UPI) -- The Iranian oil sector is moving toward an era of self-reliance in the face of mounting economic pressure, the Iranian president said.
Iranian President Mahmoud Ahmadinejad said during a ceremony marking developments at the Lavan oil refinery near the Persian Gulf the nation's energy industry was becoming self-sufficient.
"In the past foreigners asked us too many political and economic concessions by putting political pressures on the country but these days Iran's oil industry is moving towards comprehensive development, progress and self-reliance," he was quoted as saying Tuesday by the Oil Ministry news agency SHANA.
Iran said last year it had become self-sufficient in gasoline production. Corresponding measures were enacted to curb the consumption of gasoline for Iranian drivers.
A lack of refining capacity forced Iran to start importing more natural resources to meet its energy needs. Upgrades to the Lavan refinery included plans to reduce the sulfur content during gasoline production.
Iranian companies said they are at an advantage now because of sanctions pressure. Ahmadinejad said all parts of the energy sector, from engineering to production, are self-reliant.
Ahmadinejad is winding down his two-term stint as president. Former nuclear negotiator Hassan Rouhani takes office in August.


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Go to ObitCity.com for a free online database of obituaries.
That's right, folks...free obits.
To see the current site, the one that's actually being updated, go to ObitCity.com.
If you're looking for free nationwide obituaries, you've definitely come to the right place. If you're looking for the old "Arkansas, Louisiana, Mississippi and Alabama Obituaries" site, you're also at the right place. All of the obits that were on that site are still here (with many more having been added), but now all 50 states are represented.
Click on "Obituary Database" (see the tab, above) to get to the obits, and to the search engine.
IMPORTANT NOTE: If you click on one of our sponsor's ads (and we hope you will), it may temporarily take you off of the Obit City website. All of our online obits are provided free of charge. If someone is trying to charge you for obits, you are NOT on the Obit City website.
IMPORTANT NOTE #2: SCROLL DOWN the page to see content. There are people who apparently don't understand that the ads at the top of the page aren't the actual obituaries. Go figure.
This site is frequently updated.
The website is rapidly growing.
People were being turned away from the old website because there wasn't enough bandwidth to accommodate the massive influx of visitors the site received every week. More bandwidth has been purchased, along with a new domain name, ObitCity.com.
This site started with a tiny handful of Arkansas obituaries. Then we added obits from Louisiana and Mississippi. Now we have obituaries from all 50 states. Our goal of taking it nationwide has been reached. New obits are added on a very frequent basis. It is rare for a day to go by without obits being added.
Some states have more obits than others. Some states have a large number of obits, while others don't have as many. It depends upon what obituaries we have available. It's fairly easy for us to get obits from certain states, but a bit more challenging to get them from others. Also, it takes a good deal of time to type up all those obits. Be patient. We're constantly adding new material to the site.


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Chocolate Billboard Disappears Fast
Chocolate Billboard Disappears Fast
Yesterday, Thorntons (a British chocolate company) unveiled an 860 pound (390kg) pure chocolate billboard in London. Actually, make that the the world's first chocolate billboard. The billboard was 14.5 ft by 9.5 ft and was made from 10 chocolate bunnies, 72 giant chocolate eggs and 128 chocolate panels. During assembly, one of the panels fell off and five bunnies were broken (luckily there were spares).
Once unveiled, Thorntons invited shoppers to jump in and grab a bite. However you had to act fast, the billboard didn't last long. Three hours, that's all it took for folks to devour the billboard that took three months, 10 people and 300 hours to assemble.
"There was something for everyone from giant bunnies to hazelnut eggs," said chocolatier Barry Colenso.
As the billboard was unveiled, 50 girls from the Brownies turned up on a chocolate finding mission.
"Their jaws dropped as they asked, 'Is it real chocolate?'" Mr Colenso [ said.
I suppose since it was gone almost immediately I would have eaten some, but could you imagine if it just sat there for days and days?
To check out images of the billboard during assembly and destruction, read more


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All of the excitement around the April release of the 1940 Census has gotten me planning my and pre-researching to get a head start. What I am hoping the 1940 Census will do for me is add some additional color to my existing family history (actually I think there was a question about hair coloring on that census?). I hope to find out more about the living conditions of my family in 1940. I can use the addresses to do google street view searches to see whether their homes still stand today. I also hope to get additional names of children born to great-aunts and uncles after the 1930 Census for my Kapple/Kappel family. My Kapple grandparents divorced. My grandfather Rudolph remained in Chicago while my Granmother Dorothy Kapple relocatd with her children to Los Angeles, California. So the Kapples in California lost touch with their many Aunts, Uncles, and Cousins in Chicago. I have no pictures of the family in Chicago. I have only one faded picture of my Grandfather Rudolph. I would love to see more family pictures and hope that the 1940 might lead me to more living relatives.
|1934 Passenger List
The passenger lists at Ancestry are helping me to build a timeline for Francisco Alvarado. His occupation is given as Consul for Nicaragua in France in many of these records. They also confirm his residence in France as Nice, which I had been told. I even got his address 4 Rue La Martine.
|This is where Franciso Alvarado lived in Nice
He loved my Grandmother's Arroz con Pollo and insisted she prepare it for him when he was in town. She kidded him about being bald. She would say he used his brain too much which caused his hair to fall out.
I would love to learn more about "Padrino" his relationship to our family etc. ... I am hoping to add more to my collection of information about him with the 1940 Census. I am excited and hopeful he will be in it. I will eventually make a memorial page for him at Fold3. I consider him Mi Padrino tambien!


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Bellevue Real Estate
Bellevue is located in Michigan. Bellevue, Michigan has a population of 1,278. Bellevue is less family-centric than the surrounding county with 26.67% of the households containing married families with children. The county average for households married with children is 29.35%.
The median household income in Bellevue, Michigan is $41,518. The median household income for the surrounding county is $55,223 compared to the national median of $53,482. The median age of people living in Bellevue is 41.4 years.
Bellevue Weather
The average high temperature in July is 82.2 degrees, with an average low temperature in January of 16.2 degrees. The average rainfall is approximately 34.6 inches per year, with inches of snow per year.
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