text:
Footprints on Rock. Sydney: Metropolitan Local Aboriginal Land Council. 1997. ISBN 0-7313-1002-0.
Frankel, David (1982). "Earth rings at Sunbury, Victoria". Archaeology in Oceania. 17 (2): 89–97.
Fuller, Robert S.; Hamacher, Duane W.; Norris, Ray P. (2013). "Astronomical Orientations of Bora Ceremonial Grounds in Southeast Australia" (PDF). Australian Archaeology (77): 30–37.
A dukun is an Indonesian-Malay term for shaman. In Malaysia, they are referred to as bomoh. Their societal role is that of a healer, spirit medium and tradition experts. In common usage the dukun is often confused with another type of shaman and it is often mistranslated into English as witch doctor or medicine man. The dukun is the epitome of the kejawen or kebatinan belief system indigenous to Java. Beneath the thin superficial practice of Islam, very strong and ancient beliefs of animism, ancestor worship, in the pre-colonial past, dukun were exempt from paying taxes, as with Hindu priests and Buddhist monks. Many highly prominent and highly educated Indonesians and Singaporeans, even those with Western doctorate and masters levels degrees will still consult dukun or soothsayers. Dukun are most common on the island of Java, though the island of Madura is especially feared for being very powerful practitioners of dark magic, the Dayak people of Kalimantan are feared for their use of dukun when head-hunting.
In Sabah, the Kadayan community are renowned for their dukun who are said to look waif-like with red eyes, in common practice, a dukun is consulted when a person perceives they have an issue that has a supernatural or paranormal association. If a dukun is not known to the individual, their family or friends, word of mouth often creates a situation where the dukun will appear as if summoned, the dukuns knowledge is passed down orally, but the specific customs differ from one community to another. Initiates may voluntarily decide to learn the craft, or the position might be inherited. Proto-Malay dukun often serve the role of both shaman and village chief, known as a tok batin. Dukun who inherited their knowledge from their parent or grandparent is held in higher esteem than one who served as another dukuns disciple, typically the initiation ritual involves meditation at a mountain, cemetery or some other location away from people. In some communities, such as the Kadayan of Sabah, dukun are required to learn silat before they can be initiated, the purpose is both for the purpose of self-defence and for the spiritual training.
The slametan is the communal feast from Java, symbolizing the social unity of those participating in it. Clifford Geertz considered it the core ritual in Javanese religion, in particular the abangan variant, the feast is common among the closely related Javanese and Madurese people. A slametan can be given to celebrate almost any occurrence, including birth, death, moving to a new house, depending on the intention, the mood and emphasis may vary somewhat, but the main structure is the same. This is what the host intends for himself and his guests, by experiencing the egalitarian structure of the slametan and the petitions of supernatural protection from spirits. In Geertzs fieldwork in Mojokuto in the 1950s, he found that costs of slametans varied from 3 to 5,000 Indonesian rupiahs, depending on the type, slametans are generally held in the evening, after evening prayer is finished. The date is determined either by the occurrence it is celebrating, the guests, always men, are always close neighbors, and the selection of guests is based entirely on proximity, and not whether they are friends or relatives.
They are called by a messenger of the host only five or ten minutes before the slametan is to begin, when they arrive, the guests sit on floor mats around the food which has been placed in the center, while incense fills the room. The ceremony begins with a speech in high Javanese. During pauses in the speech, the audience responds with solemn inggih, following the speech, somebody present gives an Arabic chant-prayer. Many will not know how, but the host makes sure that there had attended a religious school. Fragments of the Koran, especially the al-Fatiha, are most commonly used, at pauses the audience says amen. The prayer leader receives a small payment, at last, the food is served. While the ceremony is strictly for men, the food preparation falls upon the women in the family, each guest receives a cup of tea and a banana-leaf dish containing each sort of food in the center of the room. The food is fancier than average, and each variety has a symbolic meaning, the host himself does not eat, nor does he serve the food, which one or two of the guests does.
A rite of passage is a celebration of the passage which occurs when an individual leaves one group to enter another. It involves a significant change of status in society, in cultural anthropology the term is the Anglicisation of rite de passage, a French term innovated by the ethnographer Arnold van Gennep in his work Les rites de passage, The Rites of Passage. The term is now fully adopted into anthropology as well as into the literature, in English, Van Genneps first sentence of his first chapter begins, Each larger society contains within it several distinctly separate groupings. In addition, all these groups break down into still smaller societies in subgroups, the population of a society belongs to multiple groups, some more important to the individual than others. Van Gennep uses the metaphor, as a kind of house divided into rooms, a passage occurs when an individual leaves one group to enter another, in the metaphor, he changes rooms. Van Gennep further distinguishes between the secular and the sacred sphere, many groups in modern industrial society practice customs that can be traced to an earlier sacred phase.
Passage between these requires an ceremony, or ritual hence rite of passage. He is able to find some universals, mainly two, the separation between men and women, and the magico-religious separation between the profane and the sacred. He refuses credit for being the first to recognize type of rites, in the work he concentrates on groups and rites individuals might normally encounter progressively, childbirth, betrothal, marriage and the like. He mentions some others, such as the passage, a crossing of borders into a culturally different region. Rites of passage have three phases, separation and incorporation, as van Gennep described, in the first phase, people withdraw from their current status and prepare to move from one place or status to another. The first phase comprises symbolic behavior signifying the detachment of the individual or group, from an earlier fixed point in the social structure. There is often a detachment or cutting away from the self in this phase. For example, the cutting of the hair for a person who has just joined the army and he or she is cutting away the former self, the civilian.
Robert Ranulph Marett was a British ethnologist. He was an exponent of what is called the Evolutionary School or more precisely the British Evolutionary School of Cultural anthropology. Marett focused primarily on the anthropology of religion, asserting with Tylor the evolutionary origin of religions he modified Tylors animistic theory to include the concept of mana. His anthropological teaching and writing career at Oxford University spanned the earlier 20th century prior to the Second World War and he trained many notable anthropologists. He was a colleague of John Myres and through him connected to the world of Aegean archaeology. Marett was the son of Sir Robert Pipon Marett and Bailiff of Jersey. He was born in Saint Brélade and he belonged to a family, originally named Maret, that settled on Jersey from Normandy in the 13th century. The Saint Brélade branch came finally to build a house for themselves. They were substantial in wealth and position, contributing high-level magistrates to the government of Jersey, roberts father had been Bailiff of Jersey.
He was one of the founders of La Patrie, a patriotic newspaper, Philip Maret, 3rd son of the 2nd Seigneur of La Haule, born in 1701, had emigrated to Boston, where he became a merchant captain. His subsequent family participated in the American Revolution and the War of 1812, roberts mother, Julia Anne, bore the name of Marett before marriage. She was one of the eight children of the Janvrin sisters, Esther Elizabeth and Maria Eliza, by one Philip Marett, Philip was a name often used by the Maretts. Thus Julia Anne was only a distant cousin of her husband, the house, came into Robert Ranulphs possession through his mother. Her mother was Maria Eliza Janvrin and she and Robert Pipon had four children, Robert Ranulph, Mabel Elizabeth, Philippa Laetitia, and Julia Mary. Robert Ranulph may have been a son, but he had three sisters and a large number of cousins. He came from a large-family environment, nature in her kindness endowed him with good brains, good memory, lively imagination and abounding physical vigour.
Divination is the attempt to gain insight into a question or situation by way of an occultic, standardized process or ritual. Divination can be seen as a method with which to organize what appear to be disjointed. Fortune-telling, on the hand, is a more everyday practice for personal purposes. Particular divination methods vary by culture and religion, divination is dismissed by the scientific community and skeptics as being superstition. Psychologist Julian Jaynes categorized divination into the four types, Omens. Chinese history offers scrupulously documented occurrences of births, the tracking of natural phenomena. Chinese governmental planning relied on this method of forecasting for long-range strategies and it is not unreasonable to assume that modern scientific inquiry began with this kind of divination, Joseph Needhams work considered this very idea. This consists of the casting of lots, or sortes, whether with sticks, bones, coins, modern playing cards and board games developed from this type of divination.
This ranks a set of given possibilities and it can be qualitative, for example, dowsing developed from this type of divination. The Romans, in times, used Etruscan methods of augury such as hepatoscopy. Augury is normally considered to refer to divination by studying the flight patterns of birds. An unconstrained form of divination, free from any particular medium, the answer comes from whatever object the diviner happens to see or hear. Some religions use a form of bibliomancy, they ask a question, riffle the pages of their holy book, other forms of spontaneous divination include reading auras and New Age methods of feng shui such as intuitive and fuzion. In this practice, the examines the hands of a person for whom they are divining for indications of their future. The Oracle of Amun at the Siwa Oasis was made famous when Alexander the Great visited it after delivering Egypt from Persian rule in 332 BC, deuteronomy 18, 10-12 or Leviticus 19,26 can be interpreted as categorically forbidding divination.
A ceremonial pole symbolizes a variety of concepts in several different cultures. For example, in the Miao culture in Yunnan China, in The Evolution of the Idea of God, Grant Allen notes that Samoyeds of Siberia, and Damara of South Africa plant stakes at the graves of ancestors. A maypole is a wooden pole erected as a part of various European folk festivals. The festivals may occur on May Day or Pentecost, although in some countries it is erected at Midsummer. In some cases the maypole is a permanent feature that is utilised during the festival. It has been a practice in many parts of Europe throughout the Medieval and Early Modern periods. Today, the tradition is observed in some parts of Europe. Some scholars classify maypoles as symbols of the world axis and it is known that, in Norse paganism, cosmological views held that the universe was a world tree, known as Yggdrasil. There is therefore speculation that the maypole was in some way a continuance of this tradition, the floor of the Mære Church, was excavated in 1969, and found to contain the remains of a pagan cult structure.
The nature of that structure was not clear, lidén felt this represented the remains of a building, but a critique by Olsen in the same work suggested this may have be been a site for pole-related rituals. A recent review of the evidence by Walaker concluded that this site was similar to the site in Hove and was likely the site of a ceremonial pole. A jangseung or village guardian is a Korean ceremonial pole, usually made of wood, jangseungs were traditionally placed at the edges of villages to mark for village boundaries and frighten away demons. They were worshipped as village tutelary deities, an Asherah pole is a sacred tree or pole that stood near Canaanite religious locations to honor the Ugaritic mother-goddess Asherah, consort of El. The relation of the references to an asherah and archaeological finds of Judaean pillar-figurines has engendered a literature of debate. The insertion of pole begs the question by setting up unwarranted expectations for such an object, we are never told exactly what it was.
The word shaman probably originates from the Tungusic Evenki language of North Asia. The term was introduced to the west after Russian forces conquered the shamanistic Khanate of Kazan in 1552, Mircea Eliade writes, A first definition of this complex phenomenon, and perhaps the least hazardous, will be, shamanism = technique of religious ecstasy. Shamanism encompasses the premise that shamans are intermediaries or messengers between the world and the spirit worlds. Shamans are said to treat ailments/illness by mending the soul, alleviating traumas affecting the soul/spirit restores the physical body of the individual to balance and wholeness. The shaman enters supernatural realms or dimensions to obtain solutions to problems afflicting the community, Shamans may visit other worlds/dimensions to bring guidance to misguided souls and to ameliorate illnesses of the human soul caused by foreign elements. The shaman operates primarily within the world, which in turn affects the human world. The restoration of balance results in the elimination of the ailment, hundreds of books and academic papers on the subject have been produced, with a peer-reviewed academic journal being devoted to the study of shamanism.
The word shaman probably originates from the Evenki word šamán, most likely from the dialect spoken by the Sym Evenki peoples. The Tungusic term was adopted by Russians interacting with the indigenous peoples in Siberia. It is found in the memoirs of the exiled Russian churchman Avvakum, adam Brand, a merchant from Lübeck, published in 1698 his account of a Russian embassy to China, a translation of his book, published the same year, introduced the word shaman to English speakers. The etymology of the Evenki word is sometimes connected to a Tungus root ša- to know, other scholars assert that the word comes directly from the Manchu language, and as such would be the only commonly used English word that is a loan from this language. This proposal has been thoroughly critiqued since 1917, ethnolinguist Juha Janhunen regards it as an anachronism and an impossibility that is nothing more than a far-fetched etymology. Ethnolinguists did not develop as a discipline nor achieve contact with these communities until the late 19th century, there is no single agreed-upon definition for the word shamanism among anthropologists.
Joseph John Campbell was an American mythologist and lecturer, best known for his work in comparative mythology and comparative religion. His work covers many aspects of the human experience, Campbells magnum opus is his book titled The Hero with a Thousand Faces in which he discusses his theory of the journey of the archetypal hero found in world mythologies. Since publication of The Hero with a Thousand Faces, Campbells theory has been applied by a wide variety of modern writers. His philosophy has been summarized by his own often repeated phrase, Joseph Campbell was born in White Plains, New York, the son of Josephine and Charles William Campbell. He was from an upper-middle-class Irish Catholic family, during his childhood, he moved with his family to nearby New Rochelle, New York. In 1919 a fire destroyed the home in New Rochelle. In 1921 Campbell graduated from the Canterbury School in New Milford, while at Dartmouth College he studied biology and mathematics, but decided that he preferred the humanities.
He transferred to Columbia University, where he received a BA in English literature in 1925, at Dartmouth he had joined Delta Tau Delta. An accomplished athlete, he received awards in track and field events, in 1924 Campbell traveled to Europe with his family. In 1927 Campbell received a fellowship from Columbia University to study in Europe, Campbell studied Old French, Provençal and Sanskrit at the University of Paris in France and the University of Munich in Germany. He learned to read and speak French and German, on his return to Columbia University in 1929, Campbell expressed a desire to pursue the study of Sanskrit and Modern Art in addition to Medieval literature. Lacking faculty approval, Campbell withdrew from graduate studies, in life he said while laughing but not in jest that it is a sign of incompetence to have a PhD in the liberal arts, the discipline covering his work. With the arrival of the Great Depression a few later, Campbell spent the next five years living in a rented shack on some land in Woodstock.
A ritual is a sequence of activities involving gestures and objects, performed in a sequestered place, and performed according to set sequence. Rituals may be prescribed by the traditions of a community, including a religious community, Rituals are characterized but not defined by formalism, invariance, rule-governance, sacral symbolism, and performance. Rituals are a feature of all human societies. Even common actions like hand-shaking and saying hello may be termed rituals, the field of ritual studies has seen a number of conflicting definitions of the term. One given by Kyriakidis is that a ritual is an outsiders or etic category for a set activity that, to the outsider, seems irrational, non-contiguous, or illogical. The term can be used by the insider or emic performer as an acknowledgement that this activity can be seen as such by the uninitiated onlooker, the English word ritual derives from the Latin ritualis, that which pertains to rite. In Roman juridical and religious usage, ritus was the way of doing something, or correct performance.
The word ritual is first recorded in English in 1570, there are hardly any limits to the kind of actions that may be incorporated into a ritual. Catherine Bell argues that rituals can be characterized by formalism, invariance, rule-governance, sacral symbolism, Ritual utilizes a limited and rigidly organized set of expressions which anthropologists call a restricted code. Maurice Bloch argues that ritual obliges participants to use this formal oratorical style, which is limited in intonation, vocabulary, loudness, in adopting this style, ritual leaders speech becomes more style than content. Because this formal speech limits what can be said, it induces acceptance, Bloch argues that this form of ritual communication makes rebellion impossible and revolution the only feasible alternative. Ritual tends to support forms of social hierarchy and authority. Rituals appeal to tradition and are concerned to repeat historical precedents accurately. Traditionalism varies from formalism in that the ritual may not be yet still makes an appeal to historical.
The Hamar are known for their custom of "bull jumping," which initiates a boy into manhood.
St. Aubin in 1890. The railway is visible just above the beach. La Haule Slip is the first one, just before the clearing.
View of the beach from St. Aubin's Bay. La Haule is the large building on the left. Out of sight to the left is the village.
The miko's attire consists of a white haori and a red hakama. The hair is tied in a ponytail with a white and red hair ribbon.
An artist's representation of "Muhammed's Paradise". A Persian miniature from The History of Mohammed, Bibliothèque nationale de France, Paris.
The Islamic prophet Idris is shown the afterlife places by an angel. In hell, the inmates are tormented by a demon.
French Edition of Geertz' "Local Knowledge"
A Nepali jhākri with a dhyāngro, a traditional frame drum.
The Ghost Dance of 1889–1891 by the Oglala Lakota at Pine Ridge. Illustration by western artist Frederic Remington, 1890.
A dukun (left) during the Bambu Gila (Mad Bamboo) ceremony in Liang Village, Ambon, Maluku.
A slamatan in a mosque in Java during the colonial era.
A Slametan in a mosque in Cibodas, with tumpeng as its main menu. ca. 1907.
Han Dynasty tomb-tile showing "long-sleeved dancers" and attendants.
The Oroqen shaman Chuonnasuan in July 1994.
Teenage girls being initiated into the Sande society, Sierra Leone, West Africa. Text: "The dancers all wore fetishes peculiar to the order, each having special significance. These consisted of several ropes of cane cut into beads and of rows of seeds which had been bored and filled with Bundu (Sande) medicine."
The first edition of Enchanted Feminism.

lowercased:
footprints on rock. sydney: metropolitan local aboriginal land council. 1997. isbn 0-7313-1002-0.
frankel, david (1982). "earth rings at sunbury, victoria". archaeology in oceania. 17 (2): 89–97.
fuller, robert s.; hamacher, duane w.; norris, ray p. (2013). "astronomical orientations of bora ceremonial grounds in southeast australia" (pdf). australian archaeology (77): 30–37.
a dukun is an indonesian-malay term for shaman. in malaysia, they are referred to as bomoh. their societal role is that of a healer, spirit medium and tradition experts. in common usage the dukun is often confused with another type of shaman and it is often mistranslated into english as witch doctor or medicine man. the dukun is the epitome of the kejawen or kebatinan belief system indigenous to java. beneath the thin superficial practice of islam, very strong and ancient beliefs of animism, ancestor worship, in the pre-colonial past, dukun were exempt from paying taxes, as with hindu priests and buddhist monks. many highly prominent and highly educated indonesians and singaporeans, even those with western doctorate and masters levels degrees will still consult dukun or soothsayers. dukun are most common on the island of java, though the island of madura is especially feared for being very powerful practitioners of dark magic, the dayak people of kalimantan are feared for their use of dukun when head-hunting.
in sabah, the kadayan community are renowned for their dukun who are said to look waif-like with red eyes, in common practice, a dukun is consulted when a person perceives they have an issue that has a supernatural or paranormal association. if a dukun is not known to the individual, their family or friends, word of mouth often creates a situation where the dukun will appear as if summoned, the dukuns knowledge is passed down orally, but the specific customs differ from one community to another. initiates may voluntarily decide to learn the craft, or the position might be inherited. proto-malay dukun often serve the role of both shaman and village chief, known as a tok batin. dukun who inherited their knowledge from their parent or grandparent is held in higher esteem than one who served as another dukuns disciple, typically the initiation ritual involves meditation at a mountain, cemetery or some other location away from people. in some communities, such as the kadayan of sabah, dukun are required to learn silat before they can be initiated, the purpose is both for the purpose of self-defence and for the spiritual training.
the slametan is the communal feast from java, symbolizing the social unity of those participating in it. clifford geertz considered it the core ritual in javanese religion, in particular the abangan variant, the feast is common among the closely related javanese and madurese people. a slametan can be given to celebrate almost any occurrence, including birth, death, moving to a new house, depending on the intention, the mood and emphasis may vary somewhat, but the main structure is the same. this is what the host intends for himself and his guests, by experiencing the egalitarian structure of the slametan and the petitions of supernatural protection from spirits. in geertzs fieldwork in mojokuto in the 1950s, he found that costs of slametans varied from 3 to 5,000 indonesian rupiahs, depending on the type, slametans are generally held in the evening, after evening prayer is finished. the date is determined either by the occurrence it is celebrating, the guests, always men, are always close neighbors, and the selection of guests is based entirely on proximity, and not whether they are friends or relatives.
they are called by a messenger of the host only five or ten minutes before the slametan is to begin, when they arrive, the guests sit on floor mats around the food which has been placed in the center, while incense fills the room. the ceremony begins with a speech in high javanese. during pauses in the speech, the audience responds with solemn inggih, following the speech, somebody present gives an arabic chant-prayer. many will not know how, but the host makes sure that there had attended a religious school. fragments of the koran, especially the al-fatiha, are most commonly used, at pauses the audience says amen. the prayer leader receives a small payment, at last, the food is served. while the ceremony is strictly for men, the food preparation falls upon the women in the family, each guest receives a cup of tea and a banana-leaf dish containing each sort of food in the center of the room. the food is fancier than average, and each variety has a symbolic meaning, the host himself does not eat, nor does he serve the food, which one or two of the guests does.
a rite of passage is a celebration of the passage which occurs when an individual leaves one group to enter another. it involves a significant change of status in society, in cultural anthropology the term is the anglicisation of rite de passage, a french term innovated by the ethnographer arnold van gennep in his work les rites de passage, the rites of passage. the term is now fully adopted into anthropology as well as into the literature, in english, van genneps first sentence of his first chapter begins, each larger society contains within it several distinctly separate groupings. in addition, all these groups break down into still smaller societies in subgroups, the population of a society belongs to multiple groups, some more important to the individual than others. van gennep uses the metaphor, as a kind of house divided into rooms, a passage occurs when an individual leaves one group to enter another, in the metaphor, he changes rooms. van gennep further distinguishes between the secular and the sacred sphere, many groups in modern industrial society practice customs that can be traced to an earlier sacred phase.
passage between these requires an ceremony, or ritual hence rite of passage. he is able to find some universals, mainly two, the separation between men and women, and the magico-religious separation between the profane and the sacred. he refuses credit for being the first to recognize type of rites, in the work he concentrates on groups and rites individuals might normally encounter progressively, childbirth, betrothal, marriage and the like. he mentions some others, such as the passage, a crossing of borders into a culturally different region. rites of passage have three phases, separation and incorporation, as van gennep described, in the first phase, people withdraw from their current status and prepare to move from one place or status to another. the first phase comprises symbolic behavior signifying the detachment of the individual or group, from an earlier fixed point in the social structure. there is often a detachment or cutting away from the self in this phase. for example, the cutting of the hair for a person who has just joined the army and he or she is cutting away the former self, the civilian.
robert ranulph marett was a british ethnologist. he was an exponent of what is called the evolutionary school or more precisely the british evolutionary school of cultural anthropology. marett focused primarily on the anthropology of religion, asserting with tylor the evolutionary origin of religions he modified tylors animistic theory to include the concept of mana. his anthropological teaching and writing career at oxford university spanned the earlier 20th century prior to the second world war and he trained many notable anthropologists. he was a colleague of john myres and through him connected to the world of aegean archaeology. marett was the son of sir robert pipon marett and bailiff of jersey. he was born in saint brélade and he belonged to a family, originally named maret, that settled on jersey from normandy in the 13th century. the saint brélade branch came finally to build a house for themselves. they were substantial in wealth and position, contributing high-level magistrates to the government of jersey, roberts father had been bailiff of jersey.
he was one of the founders of la patrie, a patriotic newspaper, philip maret, 3rd son of the 2nd seigneur of la haule, born in 1701, had emigrated to boston, where he became a merchant captain. his subsequent family participated in the american revolution and the war of 1812, roberts mother, julia anne, bore the name of marett before marriage. she was one of the eight children of the janvrin sisters, esther elizabeth and maria eliza, by one philip marett, philip was a name often used by the maretts. thus julia anne was only a distant cousin of her husband, the house, came into robert ranulphs possession through his mother. her mother was maria eliza janvrin and she and robert pipon had four children, robert ranulph, mabel elizabeth, philippa laetitia, and julia mary. robert ranulph may have been a son, but he had three sisters and a large number of cousins. he came from a large-family environment, nature in her kindness endowed him with good brains, good memory, lively imagination and abounding physical vigour.
divination is the attempt to gain insight into a question or situation by way of an occultic, standardized process or ritual. divination can be seen as a method with which to organize what appear to be disjointed. fortune-telling, on the hand, is a more everyday practice for personal purposes. particular divination methods vary by culture and religion, divination is dismissed by the scientific community and skeptics as being superstition. psychologist julian jaynes categorized divination into the four types, omens. chinese history offers scrupulously documented occurrences of births, the tracking of natural phenomena. chinese governmental planning relied on this method of forecasting for long-range strategies and it is not unreasonable to assume that modern scientific inquiry began with this kind of divination, joseph needhams work considered this very idea. this consists of the casting of lots, or sortes, whether with sticks, bones, coins, modern playing cards and board games developed from this type of divination.
this ranks a set of given possibilities and it can be qualitative, for example, dowsing developed from this type of divination. the romans, in times, used etruscan methods of augury such as hepatoscopy. augury is normally considered to refer to divination by studying the flight patterns of birds. an unconstrained form of divination, free from any particular medium, the answer comes from whatever object the diviner happens to see or hear. some religions use a form of bibliomancy, they ask a question, riffle the pages of their holy book, other forms of spontaneous divination include reading auras and new age methods of feng shui such as intuitive and fuzion. in this practice, the examines the hands of a person for whom they are divining for indications of their future. the oracle of amun at the siwa oasis was made famous when alexander the great visited it after delivering egypt from persian rule in 332 bc, deuteronomy 18, 10-12 or leviticus 19,26 can be interpreted as categorically forbidding divination.
a ceremonial pole symbolizes a variety of concepts in several different cultures. for example, in the miao culture in yunnan china, in the evolution of the idea of god, grant allen notes that samoyeds of siberia, and damara of south africa plant stakes at the graves of ancestors. a maypole is a wooden pole erected as a part of various european folk festivals. the festivals may occur on may day or pentecost, although in some countries it is erected at midsummer. in some cases the maypole is a permanent feature that is utilised during the festival. it has been a practice in many parts of europe throughout the medieval and early modern periods. today, the tradition is observed in some parts of europe. some scholars classify maypoles as symbols of the world axis and it is known that, in norse paganism, cosmological views held that the universe was a world tree, known as yggdrasil. there is therefore speculation that the maypole was in some way a continuance of this tradition, the floor of the mære church, was excavated in 1969, and found to contain the remains of a pagan cult structure.
the nature of that structure was not clear, lidén felt this represented the remains of a building, but a critique by olsen in the same work suggested this may have be been a site for pole-related rituals. a recent review of the evidence by walaker concluded that this site was similar to the site in hove and was likely the site of a ceremonial pole. a jangseung or village guardian is a korean ceremonial pole, usually made of wood, jangseungs were traditionally placed at the edges of villages to mark for village boundaries and frighten away demons. they were worshipped as village tutelary deities, an asherah pole is a sacred tree or pole that stood near canaanite religious locations to honor the ugaritic mother-goddess asherah, consort of el. the relation of the references to an asherah and archaeological finds of judaean pillar-figurines has engendered a literature of debate. the insertion of pole begs the question by setting up unwarranted expectations for such an object, we are never told exactly what it was.
the word shaman probably originates from the tungusic evenki language of north asia. the term was introduced to the west after russian forces conquered the shamanistic khanate of kazan in 1552, mircea eliade writes, a first definition of this complex phenomenon, and perhaps the least hazardous, will be, shamanism = technique of religious ecstasy. shamanism encompasses the premise that shamans are intermediaries or messengers between the world and the spirit worlds. shamans are said to treat ailments/illness by mending the soul, alleviating traumas affecting the soul/spirit restores the physical body of the individual to balance and wholeness. the shaman enters supernatural realms or dimensions to obtain solutions to problems afflicting the community, shamans may visit other worlds/dimensions to bring guidance to misguided souls and to ameliorate illnesses of the human soul caused by foreign elements. the shaman operates primarily within the world, which in turn affects the human world. the restoration of balance results in the elimination of the ailment, hundreds of books and academic papers on the subject have been produced, with a peer-reviewed academic journal being devoted to the study of shamanism.
the word shaman probably originates from the evenki word šamán, most likely from the dialect spoken by the sym evenki peoples. the tungusic term was adopted by russians interacting with the indigenous peoples in siberia. it is found in the memoirs of the exiled russian churchman avvakum, adam brand, a merchant from lübeck, published in 1698 his account of a russian embassy to china, a translation of his book, published the same year, introduced the word shaman to english speakers. the etymology of the evenki word is sometimes connected to a tungus root ša- to know, other scholars assert that the word comes directly from the manchu language, and as such would be the only commonly used english word that is a loan from this language. this proposal has been thoroughly critiqued since 1917, ethnolinguist juha janhunen regards it as an anachronism and an impossibility that is nothing more than a far-fetched etymology. ethnolinguists did not develop as a discipline nor achieve contact with these communities until the late 19th century, there is no single agreed-upon definition for the word shamanism among anthropologists.
joseph john campbell was an american mythologist and lecturer, best known for his work in comparative mythology and comparative religion. his work covers many aspects of the human experience, campbells magnum opus is his book titled the hero with a thousand faces in which he discusses his theory of the journey of the archetypal hero found in world mythologies. since publication of the hero with a thousand faces, campbells theory has been applied by a wide variety of modern writers. his philosophy has been summarized by his own often repeated phrase, joseph campbell was born in white plains, new york, the son of josephine and charles william campbell. he was from an upper-middle-class irish catholic family, during his childhood, he moved with his family to nearby new rochelle, new york. in 1919 a fire destroyed the home in new rochelle. in 1921 campbell graduated from the canterbury school in new milford, while at dartmouth college he studied biology and mathematics, but decided that he preferred the humanities.
he transferred to columbia university, where he received a ba in english literature in 1925, at dartmouth he had joined delta tau delta. an accomplished athlete, he received awards in track and field events, in 1924 campbell traveled to europe with his family. in 1927 campbell received a fellowship from columbia university to study in europe, campbell studied old french, provençal and sanskrit at the university of paris in france and the university of munich in germany. he learned to read and speak french and german, on his return to columbia university in 1929, campbell expressed a desire to pursue the study of sanskrit and modern art in addition to medieval literature. lacking faculty approval, campbell withdrew from graduate studies, in life he said while laughing but not in jest that it is a sign of incompetence to have a phd in the liberal arts, the discipline covering his work. with the arrival of the great depression a few later, campbell spent the next five years living in a rented shack on some land in woodstock.
a ritual is a sequence of activities involving gestures and objects, performed in a sequestered place, and performed according to set sequence. rituals may be prescribed by the traditions of a community, including a religious community, rituals are characterized but not defined by formalism, invariance, rule-governance, sacral symbolism, and performance. rituals are a feature of all human societies. even common actions like hand-shaking and saying hello may be termed rituals, the field of ritual studies has seen a number of conflicting definitions of the term. one given by kyriakidis is that a ritual is an outsiders or etic category for a set activity that, to the outsider, seems irrational, non-contiguous, or illogical. the term can be used by the insider or emic performer as an acknowledgement that this activity can be seen as such by the uninitiated onlooker, the english word ritual derives from the latin ritualis, that which pertains to rite. in roman juridical and religious usage, ritus was the way of doing something, or correct performance.
the word ritual is first recorded in english in 1570, there are hardly any limits to the kind of actions that may be incorporated into a ritual. catherine bell argues that rituals can be characterized by formalism, invariance, rule-governance, sacral symbolism, ritual utilizes a limited and rigidly organized set of expressions which anthropologists call a restricted code. maurice bloch argues that ritual obliges participants to use this formal oratorical style, which is limited in intonation, vocabulary, loudness, in adopting this style, ritual leaders speech becomes more style than content. because this formal speech limits what can be said, it induces acceptance, bloch argues that this form of ritual communication makes rebellion impossible and revolution the only feasible alternative. ritual tends to support forms of social hierarchy and authority. rituals appeal to tradition and are concerned to repeat historical precedents accurately. traditionalism varies from formalism in that the ritual may not be yet still makes an appeal to historical.
the hamar are known for their custom of "bull jumping," which initiates a boy into manhood.
st. aubin in 1890. the railway is visible just above the beach. la haule slip is the first one, just before the clearing.
view of the beach from st. aubin's bay. la haule is the large building on the left. out of sight to the left is the village.
the miko's attire consists of a white haori and a red hakama. the hair is tied in a ponytail with a white and red hair ribbon.
an artist's representation of "muhammed's paradise". a persian miniature from the history of mohammed, bibliothèque nationale de france, paris.
the islamic prophet idris is shown the afterlife places by an angel. in hell, the inmates are tormented by a demon.
french edition of geertz' "local knowledge"
a nepali jhākri with a dhyāngro, a traditional frame drum.
the ghost dance of 1889–1891 by the oglala lakota at pine ridge. illustration by western artist frederic remington, 1890.
a dukun (left) during the bambu gila (mad bamboo) ceremony in liang village, ambon, maluku.
a slamatan in a mosque in java during the colonial era.
a slametan in a mosque in cibodas, with tumpeng as its main menu. ca. 1907.
han dynasty tomb-tile showing "long-sleeved dancers" and attendants.
the oroqen shaman chuonnasuan in july 1994.
teenage girls being initiated into the sande society, sierra leone, west africa. text: "the dancers all wore fetishes peculiar to the order, each having special significance. these consisted of several ropes of cane cut into beads and of rows of seeds which had been bored and filled with bundu (sande) medicine."
the first edition of enchanted feminism.


text:
Family-owned and operated, Christmas on The Strand is a perennial favorite, and has been in service for over 15 years.
Featuring upscale gifts such as Waterford crystal, the shop also features Tyler candles.
Year-round Christmas supplies are featured within Christmas on The Strand, featuring Christopher Radko, Nativity Sets, Nautical ornaments, tropical Santas and an amazing selection of nutcrackers..
For all your Christmas and holiday needs, don't miss this favorite store on Galveston's famed Strand.

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family-owned and operated, christmas on the strand is a perennial favorite, and has been in service for over 15 years.
featuring upscale gifts such as waterford crystal, the shop also features tyler candles.
year-round christmas supplies are featured within christmas on the strand, featuring christopher radko, nativity sets, nautical ornaments, tropical santas and an amazing selection of nutcrackers..
for all your christmas and holiday needs, don't miss this favorite store on galveston's famed strand.


text:
Received good news yesterday in the form of an e-mail from Wolverine & the X-men artist Nick Bradshaw.
I'm going to be in issue #7! Although I might be a mutant or an alien in it. He didn't really specify, but either of which will be a first for me.... I'm excited regardless.
The book is scheduled for March 14, the same day Saucer Country #1 ships. An issue where Ryan Kelly has penciled me in somewhere.
It's another one of those rare double shipping weeks and I can't wait!

lowercased:
received good news yesterday in the form of an e-mail from wolverine & the x-men artist nick bradshaw.
i'm going to be in issue #7! although i might be a mutant or an alien in it. he didn't really specify, but either of which will be a first for me.... i'm excited regardless.
the book is scheduled for march 14, the same day saucer country #1 ships. an issue where ryan kelly has penciled me in somewhere.
it's another one of those rare double shipping weeks and i can't wait!


text: Play a fantastic Shire Horses jigsaw puzzle game on Gamesmylittlepony.com totally free. Get your mouse and solve another of our great horse puzzles. This time we will present you an image of a very popular horse breed- the Shire horse. It is a draft horse breed, indigenous to England. It is a very tall horse breed with an average height between 16 and 17 hands high. The most common use is for riding, draft work, driving and as parade horse. Place the pieces of the jigsaw puzzle on their right location and complete the final image. Its going to fun while you arrange all pieces and watch them become one complete image of the Shire Horses.

lowercased: play a fantastic shire horses jigsaw puzzle game on gamesmylittlepony.com totally free. get your mouse and solve another of our great horse puzzles. this time we will present you an image of a very popular horse breed- the shire horse. it is a draft horse breed, indigenous to england. it is a very tall horse breed with an average height between 16 and 17 hands high. the most common use is for riding, draft work, driving and as parade horse. place the pieces of the jigsaw puzzle on their right location and complete the final image. its going to fun while you arrange all pieces and watch them become one complete image of the shire horses.


text:
How do you market the event?
Advertising is a mix between print, social media, posters and more!
How much are your booths?
Each table space has the low flat rate of $50. This price includes: Listing you as a vendor with your logo on all of our social media advertising 2 weeks before your purchased Vendor Villa event date, a guaranteed 8x8 spot for your assigned Vendor Villa event date, and some paid marketing in order to get you the best opportunity to reach your target market. The reason for the charge is to keep the event free for the guests so they have more money available to buy your products and services that meet their needs.
Do I need to market this event?
Of course! The more people that come to the event, the more people will be able to purchase your products and services allowing you to grow your business. YOU are the deciding factor of how successful the Vendor Villa events will be.
How much are your sponsorship packages?
Our sponsorship packages start as low as $100. The details are listed on our sponsorship page.
You are strongly encouraged to collect guest information from people that purchase or show interest in your business. Following up with each person that shows interest is the key to growing your business. Vendor Villas will help grow your business by giving it added exposure at a more affordable price, however, it is not designed to manage and run your business for you.
Since we are able to keep the pricing low enough for all small businesses to participate, the $100 flat fee is due at the time of registration. This allows you to secure a spot quickly since there is limited space. All payments are non-refundable.
There will be no refunds. Unless the entire event is canceled due to weather (such as a Midwest blizzard or flooding), if you do not show up for the event you will not be allowed to participate in a Vendor Villa event for 12 months. We do not want to disappoint our guests by having empty booths. Also with the limited amount of vendors allowed to participate in each event, it is only fair to all involved that space isn’t being taken away from businesses serious about growing from those that are not. We want to work together to help each business grow and provide empowerment and strength to our guests that come to visit the event.
As long as the music is not loud or interferes with the neighboring vendors in anyway. We want to always be respectful. No one can grow if they can’t be heard by the guests! The Vendor Villa Team reserves the right to remove all previous permission to use music.
Who will staff my booth?
You are required to provide all of your staffing needs for the entire duration of the event.
Can I do a giveaway at my booth?
If you are interested in doing a giveaway, please contact Chasing Stormi LLC at stormi@chasingstormi.com with full details of the giveaway. (The giveaway limit may not exceed $100 max.) This will ensure that the prize is valid and it is not a way to gain information in order to aggressively solicit to our guests after the event. If prior approval is not given, the Vendor Villa Team reserves the right to remove the giveaway from the booth, and you won’t be allowed to participate in future Vendor Villa events for 12 months.
We do not allow our vendors to tear down early without a penalty of $50 and you will not be allowed to exhibit at ANY future events.
Can I sample food in my booth?
Food sampling will not be permitted at this time. Please always stay updated on our policies to make sure that this is always accurate for each event.
*Although we have had success in helping businesses grow, we make no guarantee of increased sales. That is why it is important that you also market the Vendor Villa event. Spaces are not guaranteed until the payment has been received.

lowercased:
how do you market the event?
advertising is a mix between print, social media, posters and more!
how much are your booths?
each table space has the low flat rate of $50. this price includes: listing you as a vendor with your logo on all of our social media advertising 2 weeks before your purchased vendor villa event date, a guaranteed 8x8 spot for your assigned vendor villa event date, and some paid marketing in order to get you the best opportunity to reach your target market. the reason for the charge is to keep the event free for the guests so they have more money available to buy your products and services that meet their needs.
do i need to market this event?
of course! the more people that come to the event, the more people will be able to purchase your products and services allowing you to grow your business. you are the deciding factor of how successful the vendor villa events will be.
how much are your sponsorship packages?
our sponsorship packages start as low as $100. the details are listed on our sponsorship page.
you are strongly encouraged to collect guest information from people that purchase or show interest in your business. following up with each person that shows interest is the key to growing your business. vendor villas will help grow your business by giving it added exposure at a more affordable price, however, it is not designed to manage and run your business for you.
since we are able to keep the pricing low enough for all small businesses to participate, the $100 flat fee is due at the time of registration. this allows you to secure a spot quickly since there is limited space. all payments are non-refundable.
there will be no refunds. unless the entire event is canceled due to weather (such as a midwest blizzard or flooding), if you do not show up for the event you will not be allowed to participate in a vendor villa event for 12 months. we do not want to disappoint our guests by having empty booths. also with the limited amount of vendors allowed to participate in each event, it is only fair to all involved that space isn’t being taken away from businesses serious about growing from those that are not. we want to work together to help each business grow and provide empowerment and strength to our guests that come to visit the event.
as long as the music is not loud or interferes with the neighboring vendors in anyway. we want to always be respectful. no one can grow if they can’t be heard by the guests! the vendor villa team reserves the right to remove all previous permission to use music.
who will staff my booth?
you are required to provide all of your staffing needs for the entire duration of the event.
can i do a giveaway at my booth?
if you are interested in doing a giveaway, please contact chasing stormi llc at stormi@chasingstormi.com with full details of the giveaway. (the giveaway limit may not exceed $100 max.) this will ensure that the prize is valid and it is not a way to gain information in order to aggressively solicit to our guests after the event. if prior approval is not given, the vendor villa team reserves the right to remove the giveaway from the booth, and you won’t be allowed to participate in future vendor villa events for 12 months.
we do not allow our vendors to tear down early without a penalty of $50 and you will not be allowed to exhibit at any future events.
can i sample food in my booth?
food sampling will not be permitted at this time. please always stay updated on our policies to make sure that this is always accurate for each event.
*although we have had success in helping businesses grow, we make no guarantee of increased sales. that is why it is important that you also market the vendor villa event. spaces are not guaranteed until the payment has been received.


text:
Since her childhood Yasmin Manttan has lived and breathed window furnishings. The daughter of a blind and curtain manufacturer, her father’s company Australian Curtain Industries Pty Ltd was the largest of its kind in Australia until the late 1980s with around six hundred staff across four locations. Over the years Yasmin was involved in every aspect of the business.
Her love for window furnishings saw the establishment of The Art Of Windows in 1996. With a strong design sensibility Yasmin works closely with architects and builders, tailoring her products to complement both the windows and interior/exterior building design in order to deliver functional and aesthetically relevant pieces.

lowercased:
since her childhood yasmin manttan has lived and breathed window furnishings. the daughter of a blind and curtain manufacturer, her father’s company australian curtain industries pty ltd was the largest of its kind in australia until the late 1980s with around six hundred staff across four locations. over the years yasmin was involved in every aspect of the business.
her love for window furnishings saw the establishment of the art of windows in 1996. with a strong design sensibility yasmin works closely with architects and builders, tailoring her products to complement both the windows and interior/exterior building design in order to deliver functional and aesthetically relevant pieces.


text:
Brush drawing simple blue ambulance symbol, medicine icon, created with real hand drawn ink brush scanned and vectorized.
Medicine sign icon. Blue frame design. Vector illustration.
Brush drawing simple blue first aid kit, medicine icon, created with real hand drawn ink brush scanned and vectorized.
Brush drawing simple human skull, painted medicine icon, created with real hand drawn ink brush scanned and vectorized.
Hand drawn simple vector peace icon, brush drawing blue realistic peace symbol from 60s, hand-painted hippy sign isolated on white background.
Hand drawn human eye icon, brush drawing blue medicine sign, original hand-painted eye isolated on white background.
Hand-painted blue update sign isolated on white background, simple hand drawn repeat navigation icon. Brush drawing refresh multimedia symbol.
Hand drawn simple vector attachment icon, brush drawing realistic blue staple symbol, hand-painted stationary sign isolated on white background.
Set of brush drawing simple blue first aid kit, medicine icons created with real hand-drawn ink brush scanned and vectorized, freehand strokes icons.
Hand drawn simple prescription pad, brush drawing medicine notepad icon, hand-painted medical form isolated on white background.

lowercased:
brush drawing simple blue ambulance symbol, medicine icon, created with real hand drawn ink brush scanned and vectorized.
medicine sign icon. blue frame design. vector illustration.
brush drawing simple blue first aid kit, medicine icon, created with real hand drawn ink brush scanned and vectorized.
brush drawing simple human skull, painted medicine icon, created with real hand drawn ink brush scanned and vectorized.
hand drawn simple vector peace icon, brush drawing blue realistic peace symbol from 60s, hand-painted hippy sign isolated on white background.
hand drawn human eye icon, brush drawing blue medicine sign, original hand-painted eye isolated on white background.
hand-painted blue update sign isolated on white background, simple hand drawn repeat navigation icon. brush drawing refresh multimedia symbol.
hand drawn simple vector attachment icon, brush drawing realistic blue staple symbol, hand-painted stationary sign isolated on white background.
set of brush drawing simple blue first aid kit, medicine icons created with real hand-drawn ink brush scanned and vectorized, freehand strokes icons.
hand drawn simple prescription pad, brush drawing medicine notepad icon, hand-painted medical form isolated on white background.


text:
“Everywhere, education and health receive maximum spending. However, in our country, it is among the least. Nobody understands the priority,” education activist Vivek Velankar said.
PUNE: While the National Education Mission received allocation of Rs 38,572 crore, education activists are disappointed as there is almost no mention of special allocations or projects for school education in the Union Budget 2019.
Considering the government’s promises in promoting skill-based education and the much-discussed lack of trained teachers in the schools, it was expected the Budget will address these aspects.
Expressing disappointment, Ravindra Talpe, tribal activist, said all that can now be done is wait for the regular Budget. “This Budget was made totally in political interest. I still believe that education should not be neglected even in an interim budget,” he added.
Parent activist Anubha Sahai of India Wide Parents Association said almost all departments in the education sector cite lack of funds and manpower, and yet, the Budget has no concrete provisions.
The Budget envisaged a national programme on ‘Artificial Intelligence’, which would be catalysed by establishment of National Centre on Artificial Intelligence. Nine priority areas were identified and a National Artificial Intelligence portal will be developed soon. While this new initiative has been proposed, there has been decline in the funds allocated to the IITs, IISERs, IIMs and statutory and regulatory bodies like University Grants Commission (UGC) and All India Council for Technical Education (AICTE).

lowercased:
“everywhere, education and health receive maximum spending. however, in our country, it is among the least. nobody understands the priority,” education activist vivek velankar said.
pune: while the national education mission received allocation of rs 38,572 crore, education activists are disappointed as there is almost no mention of special allocations or projects for school education in the union budget 2019.
considering the government’s promises in promoting skill-based education and the much-discussed lack of trained teachers in the schools, it was expected the budget will address these aspects.
expressing disappointment, ravindra talpe, tribal activist, said all that can now be done is wait for the regular budget. “this budget was made totally in political interest. i still believe that education should not be neglected even in an interim budget,” he added.
parent activist anubha sahai of india wide parents association said almost all departments in the education sector cite lack of funds and manpower, and yet, the budget has no concrete provisions.
the budget envisaged a national programme on ‘artificial intelligence’, which would be catalysed by establishment of national centre on artificial intelligence. nine priority areas were identified and a national artificial intelligence portal will be developed soon. while this new initiative has been proposed, there has been decline in the funds allocated to the iits, iisers, iims and statutory and regulatory bodies like university grants commission (ugc) and all india council for technical education (aicte).


text:
It’s all about the cut!
Choosing the right cut will determine taste, texture and quality. The best cut you can get from the butcher is Prime choice. It should have some marbling, or fat. The fat helps create a savory flavor within the meat. Be careful not to get a cut with too much marbling however, because too much fat could cause flare up on the grill, thus burning the steak. The size of the cut also matters. The best size steak would be between 1-1 ½ inch thick. For more on picking the right cut, read this article.
The way you season a steak will help navigate the ultimate flavor, according to Shula’s Steak Houses. Seasoning it after it’s grilled will give you the strongest seasoning flavor, but the least tasty meat. If you put seasoning on right before grilling the steak will give you a decent seasoning flavor, but without any intricate meat flavor. The best way to get the most flavor is to season the steak a little while before grilling. You should only use salt and pepper, or if you’re feeling frisky, use some steak seasoning salt. Also, leave the steak out at room temperate for at LEAST 5 minutes before putting it on the grill.
As you’re getting ready to put the meat on the grill, remember, you will want the grill HOT! Preheat your grill longer than you normally would with the lid down. If possible, create 2 different zones: essentially one burner on, and one off. After your grill is done heating up, scrub the grease from the grates using a grill brush. Clean grates transmit more heat to the meat and create a cleaner flavor. Put the steak on the hottest part of the grill and close the lid. Check out this site to find some more information on perfect grill technique.
Most people cook the steak so it is flipped only once on each side, and flipped at a 90 degree angle to create those beautiful looking grill marks. Next time you’re grilling a steak, try it this way instead: flip it frequently; about every minute or so. It will cook the meat more evenly, quicker and create a nice, savory, brown crust. For more on this flipping technique, read LA Times’ article here.
Cook it to the perfect temperature.
There are 2 different ways to check your steak for its perfected doneness. The best chefs use the 5-finger rule: Hold your hand open. Feel the soft, fleshy spot of your palm underneath your thumb. When your hand is open, the way that fleshy spot feels is the way the steak will feel at rare. Keep touching that fleshy spot beneath your thumb as you move your other fingers along to gauge your temperature. Touch your thumb to each tip of each finger all the way to your pinky for well-done steaks, each fingertip being the varying degree of doneness. The second method is just to simply use a digital thermometer, placed into the center of the meat. At rare, the temperature will be 125 degrees. Increase that number by ten degrees for each degree of wellness, all the way up to 165 degrees for well-done.
If you cut into the steak too soon after it is done cooking, the meat loses its juices. If you let it rest for at least five minutes, it will allow the pressure inside the meat to go down and the juice to distribute itself through the meat. Put in on the cold side of the grill, or a wire rack instead of a plate to prevent the bottom of the meat from becoming soggy.
Take these tips, a great cut of meat, and start grilling!

lowercased:
it’s all about the cut!
choosing the right cut will determine taste, texture and quality. the best cut you can get from the butcher is prime choice. it should have some marbling, or fat. the fat helps create a savory flavor within the meat. be careful not to get a cut with too much marbling however, because too much fat could cause flare up on the grill, thus burning the steak. the size of the cut also matters. the best size steak would be between 1-1 ½ inch thick. for more on picking the right cut, read this article.
the way you season a steak will help navigate the ultimate flavor, according to shula’s steak houses. seasoning it after it’s grilled will give you the strongest seasoning flavor, but the least tasty meat. if you put seasoning on right before grilling the steak will give you a decent seasoning flavor, but without any intricate meat flavor. the best way to get the most flavor is to season the steak a little while before grilling. you should only use salt and pepper, or if you’re feeling frisky, use some steak seasoning salt. also, leave the steak out at room temperate for at least 5 minutes before putting it on the grill.
as you’re getting ready to put the meat on the grill, remember, you will want the grill hot! preheat your grill longer than you normally would with the lid down. if possible, create 2 different zones: essentially one burner on, and one off. after your grill is done heating up, scrub the grease from the grates using a grill brush. clean grates transmit more heat to the meat and create a cleaner flavor. put the steak on the hottest part of the grill and close the lid. check out this site to find some more information on perfect grill technique.
most people cook the steak so it is flipped only once on each side, and flipped at a 90 degree angle to create those beautiful looking grill marks. next time you’re grilling a steak, try it this way instead: flip it frequently; about every minute or so. it will cook the meat more evenly, quicker and create a nice, savory, brown crust. for more on this flipping technique, read la times’ article here.
cook it to the perfect temperature.
there are 2 different ways to check your steak for its perfected doneness. the best chefs use the 5-finger rule: hold your hand open. feel the soft, fleshy spot of your palm underneath your thumb. when your hand is open, the way that fleshy spot feels is the way the steak will feel at rare. keep touching that fleshy spot beneath your thumb as you move your other fingers along to gauge your temperature. touch your thumb to each tip of each finger all the way to your pinky for well-done steaks, each fingertip being the varying degree of doneness. the second method is just to simply use a digital thermometer, placed into the center of the meat. at rare, the temperature will be 125 degrees. increase that number by ten degrees for each degree of wellness, all the way up to 165 degrees for well-done.
if you cut into the steak too soon after it is done cooking, the meat loses its juices. if you let it rest for at least five minutes, it will allow the pressure inside the meat to go down and the juice to distribute itself through the meat. put in on the cold side of the grill, or a wire rack instead of a plate to prevent the bottom of the meat from becoming soggy.
take these tips, a great cut of meat, and start grilling!


text:
This will be a very quick post on how to check if an object / character / player / car / vehicle or whatever kind of 2D object is grounded or not. To do this we use the OverlapCircle static function of the Physics2D class. Of course there are other functions, however, for the purpose of demonstration we use this function. You can follow the same steps to achieve the same using the other function.
To use the assets that we are using in this post, download the Sprites folder from here. Extract and add the sprites into your project.
1. Create a New Scene. Drag and drop the ground sprite onto the Hierarchy, this should create a ground object. Position it at (0, -4, 0). Set the Scale to (7, 3, 1).
2. Add a PolygonCollider2D component to this ground object.
3. Add a New Layer named Ground and set the layer of the ground object as Ground.
4. Drag and drop the Wheel sprite onto the Hierarchy just like you did for the ground sprite. Now, you should have a Wheel object in the Scene. Add a CircleCollider2D component to it.
5. Now, while the Wheel object is selected in the Hierarchy, create an Empty gameobject so that it is created at the same position as the Wheel object. If it is not created at the same position, change it's position the wheel's position. Rename the object to GroundHitCheck and make it the child of Wheel object.
The Physics2D.OverlapCircle takes three parameters in the above function which are the empty object's position, which is (0, 0) in our case. Note that it is a Vector2. The second parameter is the radius to which the circle extends. It is set to 1 as the radius of the wheel is also 1.
The third parameter is the list of layers that we should check for overlap.
Not to forget, this function returns a boolean.
7. Attach the above script to the Wheel object. Drag and drop the GroundHitCheck object into the field Ground Check 1. Select the Ground layer from the ground_layers dropdown.
We are done with the setup and coding. All that is left is to test and see if it works.
Click on the play button or hold ctrl+p to test the scene and check how the console displays true / false when the wheel is moved towards the ground and taken away from it.
This is how you check if the object is grounded for an object that is circle shaped, if you have a rectangle or a square shaped object you would want to use the OverlapArea function which accepts two Vector2 parameters (two Vector2 for the two diagonal ends of the square or rectangle) and a layer_mask parameter just like the OverlapCircle.
To use it you would simply create two empty gameobjects and place them at two diagonal ends of your object or place them at points where you want to raise a GroundHit flag when those position hit the ground.

lowercased:
this will be a very quick post on how to check if an object / character / player / car / vehicle or whatever kind of 2d object is grounded or not. to do this we use the overlapcircle static function of the physics2d class. of course there are other functions, however, for the purpose of demonstration we use this function. you can follow the same steps to achieve the same using the other function.
to use the assets that we are using in this post, download the sprites folder from here. extract and add the sprites into your project.
1. create a new scene. drag and drop the ground sprite onto the hierarchy, this should create a ground object. position it at (0, -4, 0). set the scale to (7, 3, 1).
2. add a polygoncollider2d component to this ground object.
3. add a new layer named ground and set the layer of the ground object as ground.
4. drag and drop the wheel sprite onto the hierarchy just like you did for the ground sprite. now, you should have a wheel object in the scene. add a circlecollider2d component to it.
5. now, while the wheel object is selected in the hierarchy, create an empty gameobject so that it is created at the same position as the wheel object. if it is not created at the same position, change it's position the wheel's position. rename the object to groundhitcheck and make it the child of wheel object.
the physics2d.overlapcircle takes three parameters in the above function which are the empty object's position, which is (0, 0) in our case. note that it is a vector2. the second parameter is the radius to which the circle extends. it is set to 1 as the radius of the wheel is also 1.
the third parameter is the list of layers that we should check for overlap.
not to forget, this function returns a boolean.
7. attach the above script to the wheel object. drag and drop the groundhitcheck object into the field ground check 1. select the ground layer from the ground_layers dropdown.
we are done with the setup and coding. all that is left is to test and see if it works.
click on the play button or hold ctrl+p to test the scene and check how the console displays true / false when the wheel is moved towards the ground and taken away from it.
this is how you check if the object is grounded for an object that is circle shaped, if you have a rectangle or a square shaped object you would want to use the overlaparea function which accepts two vector2 parameters (two vector2 for the two diagonal ends of the square or rectangle) and a layer_mask parameter just like the overlapcircle.
to use it you would simply create two empty gameobjects and place them at two diagonal ends of your object or place them at points where you want to raise a groundhit flag when those position hit the ground.


text:
Most Bluefield’s residents would now be aware that the proposed cell tower behind properties at the Donelson Pike entrance will be moved to another location outside of Bluefields. There are many people to thank for this very happy outcome and I will be naming some of those great folks that helped us achieve this outcome but I wanted to share a brief summary of one of the most hectic, stressful and ultimately rewarding experiences that I have personally been involved in. I also share some things that started happening before we knew about the cell tower. In hind-site I think the stars aligned for Bluefields and the outcome could have been very different for our neighborhood. Things seem to fall in to place for us and as a Bluefield resident I am proud and happy to share this story with you.
Join Us For Historic Bluefields Annual Picnic and BBQ!
Please be sure to join us on Saturday June 14th 2014 for our Historic Bluefields Annual picnic.
Our gracious hosts Kara & Joe Siejakowski and their fellow neighbors are looking forward to you joining us in what is sure to be a grand occasion! We also have some special guests who will be joining and we have been supported by some very generous sponsors that have come together to ensure this will be an Bluefields event for the ages!
As of today June 2nd 2014, we have 349 signatures!
Our discussions with State Representative Darren Jernigan and Mr. Don Majors of Congressman Cooper's office Wednesday May 21st went well. We have their support and Congressman Cooper personally presented the information shared at the meeting to Parallel Industries and The Nashville/ Eastern Railway on Friday May 23rd and again on Friday May 30th. We hope to hear this week of the recommended next steps we should pursue.
Historic Bluefields Demands Impact Study!
A packed room at Fifty Forward on Tuesday night was given the first of what is expected to be several presentations and updates on the status of the 120 foot tall proposed cell tower that is slated to placed on railway land (and within inches of Bluefields private property).
Join Us For Historic Bluefields Annual Picnic!
We cordially invite Bluefields Residents and Neighbors to join Kara & Joe Siejakowski and their fellow neighbors for our Historic Bluefields Annual Picnic which will be held on Saturday June 14th, 2014 from 4:00 - 7:00 p.m.
This year we ask all of Bluefields to help us rally around our neighbors at the Donelson Pike end of Bluefield Avenue that are in direct line of the new proposed cell tower. There has never been a better time for our neighborhood to stand together and united with each other.
Please join us this Tuesday May 20, 2014 at 6:00 p.m. at Fifty Forward for our Historic Bluefields Neighborhood Meeting. We have lots to discuss with updates from Joe and Kara on the No Cell Tower at Historic Bluefields Campaign that kicked off last week.
Bluefields Home Owners/Neighborhood MeetingTuesday May 20, 2014 - 6:00 p.m.(Enter at Main Entrance) Here is our Agenda for Tuesday!
Our Membership Drive is also kicking off for 2014 - with the option to now pay online or fill our out form and send in your payment. It is critical to get as many residents supporting our Home Owners / Neighborhood association and your support is greatly appreciated!
Thank you for support your neighborhood and we look forward to seeing you on Tuesday evening!
Bluefields Neighbors Sign Online and Print Petition!
Thank you to all of you who signed today! It was a pleasure getting to know some new faces and visit with familiar ones.
For those of you we missed, please be sure to check your mailbox for the paper version of the petition. You may leave these in the mailbox of 2724 Bluefield or pass them along to friends and family if you have already submitted the electronic version.
No Cell Tower at Historic Bluefield's!
A 120 foot Communications Cell Tower has been proposed to be placed on Railway Land next to (and on) private Bluefield Residential properties at the Donelson Pike and Bluefield Avenue end. This would have devastating effect on our Historic Neighborhood that has been a railway line neighbor for close to 100 years. Not only will property values be effected by the towers mamoth appearence (that most likely will be seen in winter from all over Bluefields), but critical sound and visual tree barriers will be removed and railway land pollutants that date over 100 years including fuel, old railway ties and equipment will be disturbed and released to contaminate immediate residential properties - properties that have a over 14 young children that play daily in their back yards.
District 15 Councilman Phil Claiborne will be hosting an neighborhood information meeting in regard to the proposed communication tower to be located on the Bluefield's residents side of the tracks near the Lebanon Pike Entrance (opposite Fifty Forward).
'Keep Bluefields Beautiful' Spring Cleanup Day!
2014 Great American Cleanup comes to Bluefields!
Keep America Beautiful's Great American Cleanup, the nation's largest community improvement program, takes place annually from March 1 through May 31, involving an estimated 3 million volunteers and attendees. To get into the spirit of this effort Historic Bluefields will be joining forces with "Clean Up Donelson Day" and we will be setting up 2 primary stations in Bluefields to clean up on Saturday March 22nd from 9:00 a.m. till 11:00 a.m..
Be A Good Neighbor and a Great Pet Owner!
The Bluefields Homeowners Association Annual General Meeting was held on Monday, November 18th at Fifty Forward. A small but enthusiastic group was given a full year in review by President Tammy Hobbs and various board members.
All houses wherein men have lived and died Are haunted houses. Through the open doors The harmless phantoms on their errands glide, With feet that make no sound upon the floors.
2013 Low Country Boil was Great Occasion!
The 2013 Low Country Boil for Bluefields Neighborhood was a great occasion. With superb weather and a grand setting at the home of John and Mary Doak Bluefields neighbors were treated to great food and neighborhood friendship.
The Bluefield Home Owners Association setup the event and thanks for all board members and in particular Ginny Russell who spent a lot of time and energy organizing the event as well as overseeing packing up.
Also a Big Cheers to Jeff Pratt, homeowner on Overhill, who obtained the recipe from a former owner. Jeff also helped Ginny plan the food amounts when Ginny was grocery shopping for all the items.
Thanks to John and Mary for being such gracious hosts!
As we now head into October we are looking forward to Halloween at Bluefields so time for everyone to start thinking about those fall decorations!
Be sure to mark your calendar and join the Bluefields Home Owners Association for their annual Low Country Boil on Saturday September 28th, 2013.
Great Time at 2013 BHA Summer Picnic!
Another successful Bluefield's neighborhood summer picnic is in the books! A fun time was had by everyone who came... the weather was great and it was nice to see old friends and meet new ones! Thank you to Becky Hansmann for letting us use her beautiful backyard again this year!

lowercased:
most bluefield’s residents would now be aware that the proposed cell tower behind properties at the donelson pike entrance will be moved to another location outside of bluefields. there are many people to thank for this very happy outcome and i will be naming some of those great folks that helped us achieve this outcome but i wanted to share a brief summary of one of the most hectic, stressful and ultimately rewarding experiences that i have personally been involved in. i also share some things that started happening before we knew about the cell tower. in hind-site i think the stars aligned for bluefields and the outcome could have been very different for our neighborhood. things seem to fall in to place for us and as a bluefield resident i am proud and happy to share this story with you.
join us for historic bluefields annual picnic and bbq!
please be sure to join us on saturday june 14th 2014 for our historic bluefields annual picnic.
our gracious hosts kara & joe siejakowski and their fellow neighbors are looking forward to you joining us in what is sure to be a grand occasion! we also have some special guests who will be joining and we have been supported by some very generous sponsors that have come together to ensure this will be an bluefields event for the ages!
as of today june 2nd 2014, we have 349 signatures!
our discussions with state representative darren jernigan and mr. don majors of congressman cooper's office wednesday may 21st went well. we have their support and congressman cooper personally presented the information shared at the meeting to parallel industries and the nashville/ eastern railway on friday may 23rd and again on friday may 30th. we hope to hear this week of the recommended next steps we should pursue.
historic bluefields demands impact study!
a packed room at fifty forward on tuesday night was given the first of what is expected to be several presentations and updates on the status of the 120 foot tall proposed cell tower that is slated to placed on railway land (and within inches of bluefields private property).
join us for historic bluefields annual picnic!
we cordially invite bluefields residents and neighbors to join kara & joe siejakowski and their fellow neighbors for our historic bluefields annual picnic which will be held on saturday june 14th, 2014 from 4:00 - 7:00 p.m.
this year we ask all of bluefields to help us rally around our neighbors at the donelson pike end of bluefield avenue that are in direct line of the new proposed cell tower. there has never been a better time for our neighborhood to stand together and united with each other.
please join us this tuesday may 20, 2014 at 6:00 p.m. at fifty forward for our historic bluefields neighborhood meeting. we have lots to discuss with updates from joe and kara on the no cell tower at historic bluefields campaign that kicked off last week.
bluefields home owners/neighborhood meetingtuesday may 20, 2014 - 6:00 p.m.(enter at main entrance) here is our agenda for tuesday!
our membership drive is also kicking off for 2014 - with the option to now pay online or fill our out form and send in your payment. it is critical to get as many residents supporting our home owners / neighborhood association and your support is greatly appreciated!
thank you for support your neighborhood and we look forward to seeing you on tuesday evening!
bluefields neighbors sign online and print petition!
thank you to all of you who signed today! it was a pleasure getting to know some new faces and visit with familiar ones.
for those of you we missed, please be sure to check your mailbox for the paper version of the petition. you may leave these in the mailbox of 2724 bluefield or pass them along to friends and family if you have already submitted the electronic version.
no cell tower at historic bluefield's!
a 120 foot communications cell tower has been proposed to be placed on railway land next to (and on) private bluefield residential properties at the donelson pike and bluefield avenue end. this would have devastating effect on our historic neighborhood that has been a railway line neighbor for close to 100 years. not only will property values be effected by the towers mamoth appearence (that most likely will be seen in winter from all over bluefields), but critical sound and visual tree barriers will be removed and railway land pollutants that date over 100 years including fuel, old railway ties and equipment will be disturbed and released to contaminate immediate residential properties - properties that have a over 14 young children that play daily in their back yards.
district 15 councilman phil claiborne will be hosting an neighborhood information meeting in regard to the proposed communication tower to be located on the bluefield's residents side of the tracks near the lebanon pike entrance (opposite fifty forward).
'keep bluefields beautiful' spring cleanup day!
2014 great american cleanup comes to bluefields!
keep america beautiful's great american cleanup, the nation's largest community improvement program, takes place annually from march 1 through may 31, involving an estimated 3 million volunteers and attendees. to get into the spirit of this effort historic bluefields will be joining forces with "clean up donelson day" and we will be setting up 2 primary stations in bluefields to clean up on saturday march 22nd from 9:00 a.m. till 11:00 a.m..
be a good neighbor and a great pet owner!
the bluefields homeowners association annual general meeting was held on monday, november 18th at fifty forward. a small but enthusiastic group was given a full year in review by president tammy hobbs and various board members.
all houses wherein men have lived and died are haunted houses. through the open doors the harmless phantoms on their errands glide, with feet that make no sound upon the floors.
2013 low country boil was great occasion!
the 2013 low country boil for bluefields neighborhood was a great occasion. with superb weather and a grand setting at the home of john and mary doak bluefields neighbors were treated to great food and neighborhood friendship.
the bluefield home owners association setup the event and thanks for all board members and in particular ginny russell who spent a lot of time and energy organizing the event as well as overseeing packing up.
also a big cheers to jeff pratt, homeowner on overhill, who obtained the recipe from a former owner. jeff also helped ginny plan the food amounts when ginny was grocery shopping for all the items.
thanks to john and mary for being such gracious hosts!
as we now head into october we are looking forward to halloween at bluefields so time for everyone to start thinking about those fall decorations!
be sure to mark your calendar and join the bluefields home owners association for their annual low country boil on saturday september 28th, 2013.
great time at 2013 bha summer picnic!
another successful bluefield's neighborhood summer picnic is in the books! a fun time was had by everyone who came... the weather was great and it was nice to see old friends and meet new ones! thank you to becky hansmann for letting us use her beautiful backyard again this year!


text:
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if you are reading this message your browser does not support frames.
although this site looks best when viewed with a frames capable browser we would like it to be useful to all.
this site also makes use of tables.
you may have to turn off custom backgrounds and colors if your browser does not support tables with custom colors. you should be able to use the menu items even if your browser does not support tables.
you can use this information to create a bookmark to this page if your web browser does not permit bookmarks within frames.


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Toyota Sienna Warning Lights & Problem Codes. Is it safe to say and do - computer error and just pull out. the Toyota dealer pulled a list of codes and. · Hi folks, I see the OBD codes list on here and have also poked around the net but didn' t come up with anything specific to both thee codes. · ABS Brake Problem: Error Codes C1203 and C1345. The error code C1203 went away,. Toyota Prius Forums > Gen 2 Prius Care, Maintenance and. C0205 SCION 6, 338 Views. Toyota Camry; Toyota Corolla; Toyota Highlander; Toyota Prius; Scion xB; All OBDII Codes. Reason for Toyota Yaris C1201 and find the solution for the code Toyota Yaris C1201.
Toyota Land Cruiser ( J10/ 100/ error codes: Anti- lock braking system error code table ( ABS 1. C0205: TOYOTA - Left Front Wheel. DTC - Diagnostic Trouble Codes information. Home Codes About Us Go! C0205 Chassis Codes. C0205 - TOYOTA - Left Front Wheel Speed. · interpretation of error codes. - when i scanned my car this afternoon% 2C i got P0012 and P0606 error codes. please what does this mean and how can it be re. C0205 Peugeot Left Front Wheel Speed Sensor.
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VSC, TRAC and Engine light is on when driving. OBDC shows P0031. Replace air fuel sensor with oem partafter confirm that original part. What does error code P0606 and P0607 indicate - My car keeps stalling at intervals, when am driving it just suddenly will stop accelerating. · What' s going on guys? Last week while driving my check engine light came on along with the VSC off, VSC trac lights. I took it to Autozone and ran the. More than just a list of Toyota Check Engine Light Codes! Our resources can help you fix it now. Informative articles and access to technician help, Component tests. Diagnostic Trouble Code Chart.
How to retrieve fault/ error code for toyota sequoia? Error code P0420 - or Catalyst. P0420 Code - Toyota. Several things can cause a P0420 code in a Toyota:. Last Updated on Wed,. Left Front Wheel. What is u0126 code in toyota yaris? · error code c120a toyota prado prado beak pedal is so hard - Toyota Land Cruiser question. This “ TOYOTA Error Code List” is to explain the meaning of each Error Codes which are unique to TOYOTA. Trouble code definition for code C0205. EN / RU / ES / FR / DE.
OBDII/ EOBD diagnostics trouble codes definition. Toyota: FL Whell Speed. · Repair Information for C0205 Toyota code. Learn what does C0205 Toyota Left Front Wheel Speed Sensor Signal Malfunction means?
· Error Code C1300 in ECU in PRIUS 05 - Answered by a verified Toyota Mechanic. Car obd codes, car OBD- ii codes, car Fault codes, Car Trouble codes, Car Error codes. Toyota C0205 Left Front. Description C0205 Left Front Wheel.
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· The largest online resource for the Toyota Prius offering discussion forums, research, and shopping for the Prius, Prius Plug- in, Prius v, and Prius c hybrids.

lowercased:
toyota sienna warning lights & problem codes. is it safe to say and do - computer error and just pull out. the toyota dealer pulled a list of codes and. · hi folks, i see the obd codes list on here and have also poked around the net but didn' t come up with anything specific to both thee codes. · abs brake problem: error codes c1203 and c1345. the error code c1203 went away,. toyota prius forums > gen 2 prius care, maintenance and. c0205 scion 6, 338 views. toyota camry; toyota corolla; toyota highlander; toyota prius; scion xb; all obdii codes. reason for toyota yaris c1201 and find the solution for the code toyota yaris c1201.
toyota land cruiser ( j10/ 100/ error codes: anti- lock braking system error code table ( abs 1. c0205: toyota - left front wheel. dtc - diagnostic trouble codes information. home codes about us go! c0205 chassis codes. c0205 - toyota - left front wheel speed. · interpretation of error codes. - when i scanned my car this afternoon% 2c i got p0012 and p0606 error codes. please what does this mean and how can it be re. c0205 peugeot left front wheel speed sensor.
the code is c1223 for a toyota highlander. - answered by a verified toyota mechanic. · a dirty anti lock breaking system ( abs) wheel sensor can cause the your car to trigger the abs light. you' ll be shocked when you see how much road gunk or. · possible causes and repair information for c0205 toyota code. learn what does c0205 toyota means? c0205 toyota left front wheel speed sensor signal malfunction. · well i' m back for everyone' s expertise once again my tundra access cab 4. 0 has an error code in my check engine light came on and it was a p0022. toyota motor sales, usa, inc. disassemble, attempt to derive the source code of, modify, or create derivative works. secure, non- infringing or error- free. toyota camry verror codes: anti- lock braking system ( abs 1. 0) error code table. c0205 obd code definition: c0205 left front wheel speed sensor signal malfunction c0205 obd code description: possible causes - faulty left front speed sensor-.
vsc, trac and engine light is on when driving. obdc shows p0031. replace air fuel sensor with oem partafter confirm that original part. what does error code p0606 and p0607 indicate - my car keeps stalling at intervals, when am driving it just suddenly will stop accelerating. · what' s going on guys? last week while driving my check engine light came on along with the vsc off, vsc trac lights. i took it to autozone and ran the. more than just a list of toyota check engine light codes! our resources can help you fix it now. informative articles and access to technician help, component tests. diagnostic trouble code chart.
how to retrieve fault/ error code for toyota sequoia? error code p0420 - or catalyst. p0420 code - toyota. several things can cause a p0420 code in a toyota:. last updated on wed,. left front wheel. what is u0126 code in toyota yaris? · error code c120a toyota prado prado beak pedal is so hard - toyota land cruiser question. this “ toyota error code list” is to explain the meaning of each error codes which are unique to toyota. trouble code definition for code c0205. en / ru / es / fr / de.
obdii/ eobd diagnostics trouble codes definition. toyota: fl whell speed. · repair information for c0205 toyota code. learn what does c0205 toyota left front wheel speed sensor signal malfunction means?
· error code c1300 in ecu in prius 05 - answered by a verified toyota mechanic. car obd codes, car obd- ii codes, car fault codes, car trouble codes, car error codes. toyota c0205 left front. description c0205 left front wheel.
· youtube premium loading. find out why close. toyota tacoma 4x4 abs light error code c0200 repair - duration:. c0205 toyota - left front wheel speed sensor signal malfunction is the common definition for the c0205 toyota obdii code.
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text: John from OKRaw and DiscountJuicers takes you on a field trip to a conventional grocery store in PA. In this episode you will learn if you need to eat Organic Produce on a Raw Foods Diet. In addition, you will gain insight on many produce items from this long-term raw foodist, including the best foods for weight loss.

lowercased: john from okraw and discountjuicers takes you on a field trip to a conventional grocery store in pa. in this episode you will learn if you need to eat organic produce on a raw foods diet. in addition, you will gain insight on many produce items from this long-term raw foodist, including the best foods for weight loss.