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- Products
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- Why BitSight?
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- About
Over 1,000 organizations are using BitSight Security Ratings to continuously monitor cyber risk in their business ecosystem. Using an approach similar to credit ratings for financial risk, BitSight customers are able to gain insight into the security posture of third parties as well as their own organization. BitSight Security Ratings are calculated on a scale of 250-900 with a higher rating indicating better security performance.
Great! BitSight grants you complimentary portal access to understand your BitSight Security Rating and investigate details behind it. If you have any questions about your rating details or would like a walkthrough of the
See how BitSight's Enable Vendor Access feature allows customers to have data-driven, evidence-based conversations, making vendor risk management a more collaborative process.
You may have received a BitSight report from a company you work with. Your BitSight report includes your rating and details behind each risk vector in our platform. However, to get detail into specific security issues occurring within your organization's digital footprint including IP addresses, you must access the BitSight platform.
All organizations have the right to access to BitSight platform to receive these details free of charge. To inquire about gaining access to the BitSight Security Rating Platform, please email email@example.com.
BitSight uses externally observable data on compromised systems, security diligence, user behavior, and public disclosures to compute a company's security rating. All companies—regardless if they are a customer or not—are rated on the same criteria. For more details, see "How BitSight Calculates Ratings."
All BitSight customers can subscribe to view the rating of any other company within their portfolio. However, forensics information, such as IP addresses affected, server name, and observed behavior are only disclosed to the organization itself, never anyone else, unless with express authorization from the organization.
BitSight collects data through proprietary methods and partners with reputable and diverse organizations to obtain breadth, depth, and coverage on an organization's security posture. Only data that is actionable and correlated to actual security risks are factored into rating calculations. For more information, visit our Data page.
Any organization has the ability to tag portions of their networks and specify which of their IP addresses are reserved for guests, security research and testing, or other purposes. Tagging these portions of the network provides the relevant context should a security event occur. BitSight also enables organizations to create self-published ratings that reflect the security posture of particular parts of their networks.If you'd like to do this, please reach out to email@example.com.
Yes, all the information we gather is from the public Internet; our product is non-intrusive and requires no agents or software to be deployed. The information is available to anyone who chooses to collect it. Moody's, Dun & Bradstreet and others have set a market precedent for collecting data and presenting a score. Similar to these companies that have established industry standards, our ratings algorithm is based only on fully objective, verifiable and actionable data.
Absolutely, BitSight firmly believes in the transparency of its ratings for all organizations. In the event you believe there is a discrepancy with your rating, you can reach out to our customer support team. BitSight's customer success team will review any records within your rating that you believe are incorrect. If ultimately necessary, rating disputes can be brought to the Office of the Ombudsman to ensure an unbiased and accurate resolution.
Security Ratings are a measurement of security performance based on historical data—over years—meaning they won't necessarily change dramatically overnight.
A company's rating includes a Remediation Strategy which highlights risk vectors that have had a high rating impact in the last 60 days. Organizations should start with items that have affected their rating the most. For context, organizations with ratings in BitSight's advanced category (740-900) tend to: ensure security configurations are up to industry standards, continuously monitor their networks for compromised systems, and remediate issues as soon as they are discovered.


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Ilana's inspiration comes from her love of travel, choosing countries that let her passion for light and colour be expressed to the full. She is at her best, depicting the interplay of light and shadows and favours subjects which contrast lush vegetation with the whitewashed walls of Mediterranean architecture or the vibrant colours of Mexican houses. Onlookers can feel the heat and are drawn into the light and warmth.
Ilana has painted in Greece, Italy, India, Spain, France, Morocco, Egypt, Mexico, Brazil, South Africa, Guatemala, Malaysia, Singapore, USA and Israel.
Ilana enjoys an international reputation, with exhibitions in England and abroad. Her work is included in many collections and she regularly undertakes commissions for clients ranging from multinational concerns to private individuals.

subset: commoncrawl


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Naguib Mahfouz - Palace Walk
25 April 1992
Palace Walk
Naguib Mahfouz
(translated by William Hutchins and Olive Kenny)
Reviewed in The Australian
Naguib Mahfouz won the Nobel Prize for Literature in 1988. This novel - first published in Arabic in 1956, and now translated into English - is the slow-building story of a middle class family living in Cairo during the First World War.
The War impinges little on the lives of the women of al-Sayyid Ahmad's household, for they virtually never leave home. Only al-Sayyid and his sons are aware of it - for on the streets they encounter the crass and brutal race which has occupied Cairo on behalf of its British overlords. Its young, white soldiers gather in packs in broad daylight to revile the local women, bash young men senseless, or laughingly unravel the turbans of the elders.
"As always when he [al-Sayyid] mentioned the war, he began cursing the Australian troops who had spread through the city like locusts destroying the land... He could not stand to expose himself to soldiers who openly plundered people of their possessions and took pleasure in abusing and insulting them without restraint."
"Then the Australians appeared on the field, and Yasin had been obliged to forsake his places of amusement to escape their brutality."
"...In these dark days when grown men hide at home like mice in their holes for fear of the Australians."
"'It's impossible the English will leave Egypt. [Al-Sayyid is told when the Armistice is announced.] Do you think they're crazy enough to leave the country without a fight? ...Perhaps our men could succeed in getting the Australians sent away. Then order could be restored. Things would revert to the way they used to be. There'd be peace.'"
And so on. This alone should make 'Palace Walk' educational for Australian readers, in this year of remembrance for that sordid trade war.
'Palace Walk' deals with a catalytic period for al-Sayyid Ahmad's family, rotating the viewpoint among the family members in turn. Al-Sayyid himself is a tyrannical pillar of religion at home; seven nights a week he goes out with his friends to drink, laugh and fornicate. His servile wife, Amina, wakes herself every midnight to serve al-Sayyid upon his return.
Their two elder sons endlessly fight hormones and logic to keep the family name blameless. Their two daughters dedicate nearly every waking moment to speculation about marriage. (That the men think about sex, and the women about weddings, may be more a limitation of the author than typical of Islam.) Aisha, the more beautiful daughter, spends hours making-up for the policeman who sees her heavenly face at the window a few seconds each morning; Khadija constantly tries to see into the mind of God: specifically, his reasoning in giving her a big nose. These would-be swashbucklers and incipient house-slaves are united daily, with their ten-year-old brother Kamal, in the fear of their father's swift and terrible temper.
The domestic bully renowned in the outside world for his bonhomie will be no stranger to Australians. The lives of his children, moreover, may recall growing up here in the Sixties: the near-hysterical sexual repression by parents; the adolescent division of the female sex into apronned madonnas and intoxicating sluts. These sufferers, however, are not 13, but in their early twenties: infantilised by a culture which offers - depending on one's age and gender - everything or nothing, but little in between.
But there are as many dimensions to this slow, sprawling masterpiece as there are to Islam itself: many of them are deeply enjoyable. Firstly, age is venerated. When an old person visits al-Sayyid's home the inhabitants fall over themselves to show respect and follow advice. Secondly, parenting is accepted as the single most important human task. Young children are woken each morning by their mother's words, "Light of my eyes, may your morning be bright", and have their significance in the world imprinted on them every day of their lives. It makes Australian parents, with their all-important careers and McDonalds birthday parties, seem rather mediocre.
Thirdly - and a little more trivially - fat men and fat women are lusted after inordinately. The fatter the better: a woman's bum which spills over the sides of her chair is just about the ultimate. (Elle McPherson would be stuck behind a veil and fed.) Other Western ideas are most agreeably overturned: for instance many people in their fifties and sixties are regarded as (gasp) sexually desirable.
'Palace Walk' has no three-act plot. Mahfouz's extensive psychological, social and political description is what the book is 'about'. This in turn gives an intimate and comprehensive insight into Islamic society. That this society seems, in our terms, at once antiquated and liberated simply means that it is incomparable with our own. Certainly a nation with 70,000 children living in doorways and behind rubbish bins cannot assume - as many of our grandfathers apparently did - a moral superiority over Islam.
The rebellion against British rule takes on greater importance near the end of 'Palace Walk'. The family's men are swept up in the massive crowds which gather to revile the British, and shout the name of the national hero, Sa'd Pasha. (At the time Mahfouz was writing, massive crowds would again have been gathering in Cairo to revile the British - and shout the name of Nasser. Perhaps this proved suggestive.)
'Palace Walk's' translators have a clinical, academic style: at times its stilted formality approaches the absurd. This took me till half-way through to get used to. But by then Mahfouz has set the scene with a beautiful completeness - and is beginning to pull the Shiraz rugs out from under his characters. As the logic of the ganglia proves irresistible, the best-laid plans of society, religion, and even the British, begin to fall apart with the most pleasing din.
Visitor's : Add Comment
Kerry 25 April 2013
This is the most penetrating analysis of this author's work that I've ever read. LOL
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MA in Executive and Business Coaching
Location: City Centre (Rose Bowl)
Length of Study: Part-time 12 months
Start Date: September
The MA in Executive and Business Coaching is one of the longest established and most highly regarded coach training programmes available in the UK.
This is a practice-based course and is delivered by the executive and people development team at Leeds Business School who have considerable experience in research, people development and coaching arenas.
The programme provides you with the space to take a more holistic perspective of your current coaching practice and prior work and life experiences. We encourage and support you to enrich your knowledge and understanding of key theories and models and apply that understanding to enhance your skills and approaches to enhance your coaching praxis.
Your development through your studies is grounded in progressive problem-solving, reflective and reflexive ethically underpin practice. Our focus is to help you to become a reflective, critical and effective practitioner able to make a real contribution to humanity in the field of coaching.
It is for those who want to use coaching skills to re-define themselves and see and realise new insights to raise their game future opportunities. It is a fantastic starting point for those looking to start their own coaching business or add credibility through new skills and qualifications.
This course has been specifically designed to develop part-qualified and experiences coaches who wish, through deepening their theoretical knowledge take their coaching practice to a new level.
MA in Executive and Business Coaching
- One three-day workshop, then working on a 1-2-1 coach-supervisor support, you will apply your knowledge and research focus to selected working contexts.
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- A 18,000-word dissertation over one year.
Course Fees (as at 1 May 2017, please note prices will periodically change).


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Data as Potential: Towards Open Data Policies in BiH
Publisher: Center for Social Research Analitika, Bosnia and Herzegovina
The numerous advantages of opening public data – economic development and innovation, improvement of transparency and efficiency of public institutions – should be reason enough for public institutions in Bosnia and Herzegovina to invest more effort in this realm and to develop comprehensive policies for opening up data, according to this Center for Social Research Analitika policy brief.
In order to avoid that BiH seriously falls behind in the area of proactive disclosure of public data, which could bear a negative effect for all sectors of the society, it is necessary to initiate a wider public debate on the need to open up government data," Analitika said. The paper also offers a list of recommendations to help create a culture of open data in BiH.
The paper was published as part of Advocacy for Open Government, an EU-funded PASOS project to encourage governments in Albania, Bosnia and Herzegovina, Kosovo, Macedonia, Montenegro, and Serbia to become more transparent.
Download: Data as Potential: Towards Open Data Policies in BiH


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Legal Solutions | USA
Thomson Reuters CLEAR for skip tracing is a platform that helps collections professionals increase their efficiency and accuracy. CLEAR for skip tracing combines real-time data with advanced skip tracing tools for collections to save time and increase your success rate.
CLEAR is crucial to my everyday job tasks. I was tracing a certain customer that had skipped out of the local area. I knew she had just had a birthday and I was able to obtain newly issued drivers license information. I was able to recover the collateral and recover auction proceeds, without the loan charging off as a huge bad debt.
— Loss Prevention Detective/Manager, Small Business Financial Services Company
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In the collections industry, time is money. And if the information you have is inaccurate or outdated, either it will take too long to find the right people, or you'll waste time and resources seeking more accurate data.
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SEOUL, South Korea — Agents from South Korea's National Intelligence Service raided the homes and offices of an opposition lawmaker and other members of a far-left opposition party on Wednesday, detaining three of them on charges of plotting to overthrow the government.
The highly unusual raids and charges of treason touched off a political storm in a country already rocked by accusations of meddling in domestic politics by the country's powerful intelligence agency. Opposition politicians said the conservative government of President Park Geun-hye was resorting to a witch hunt to divert attention from a scandal involving the agency.
A spokesman for the intelligence agency said it worked with state prosecutors in conducting the raid.
South Korean media showed intelligence agents hauling away boxes filled with documents from the National Assembly office of Lee Seok-ki, one of the six lawmakers affiliated with the far-left party, the United Progressive Party. Officials of the party vehemently protested the raid, shouting slogans condemning what they called political oppression.
"Faced with an unprecedented crisis, the presidential office and the National Intelligence Service are concocting a Communist witch hunt in the 21st century," Lee Jung-hee, the head of the party, said in a statement. "Just as they attacked opposition supporters as pro-North Korean followers during the last presidential election, they are now strangling democratic forces with treason charges."Continue reading the main story
Ms. Lee was referring to the indictment of Won Sei-hoon, a former head of the spy agency, on charges of ordering a team of intelligence agents to start an online smear campaign last year against government critics, including candidates who ran against Ms. Park in the presidential election in December.
Prosecutors in that case said the agents often derided the candidates and their parties as sympathetic to North Korea. But the prosecutors did not establish whether the smears affected the outcome of the election. The country's political parties have been squabbling over whether to appoint a special prosecutor for a new investigation.
Those detained for questioning on Wednesday include three leaders of the progressive party, one of them a provincial vice chairman, Hong Soon-soek. Mr. Lee, the lawmaker whose office was searched, was not detained because members of the National Assembly are generally immune from arrest while it is in session.
"If the charges are true, this is shocking beyond word," said the president's chief spokesman, Lee Jung-hyun, whose office denied that the investigation was politically motivated.
Neither prosecutors nor the intelligence service revealed details of the treason charges against the opposition politicians. The national news agency Yonhap, quoting unnamed intelligence officials, reported that they were accused of plotting to sabotage communications, oil facilities and other installations as part of a plot to overthrow the South Korean government, a charge the progressive party called absurd.
Like many other members of his party, Mr. Lee, the lawmaker, is a former student activist who was prosecuted under the country's anti-Communist national security laws. He served a prison sentence for participating in an underground political party that was manipulated by the North Korean government during the 1990s.
Since he and other progressives won seats in the National Assembly in 2012, some conservative South Koreans have attacked them as "jongbuk," or blind followers of North Korea. The progressive party's platform calls for "rectifying our nation's shameful history tainted by imperialist invasions, the national divide, military dictatorship, the tyranny and plunder of transnational monopoly capital and chaebol," the latter referring to South Korea's giant family-controlled business conglomerates. The party wants to end the American military presence, dismantle South Korea's "subordinate alliance with the United States" and unify the North and the South. In a television interview last year, Mr. Lee said that "a problem far bigger than jongbuk" was blindly following the United States, or "jongmi."
Conservatives have often accused progressives here of being too quick to question their country's alliance with Washington but too reluctant to say a harsh word about North Korea over human rights abuses and the pursuit of nuclear weapons. Before she was elected president, Ms. Park once proposed a parliamentary vote to force Mr. Lee from the legislature, calling his ideology "questionable."
Treason charges were sometimes used by South Korea's former military dictators to arrest dissidents, but after the country was democratized, the tables were turned: two former presidents, Chun Doo-hwan and Roh Tae-woo, were convicted in 1996 of mutiny and treason for their roles in a 1979 military coup and 1980 crackdowns on a pro-democracy uprising in the southern city of Kwangju that left hundreds killed.
On Wednesday, the United Progressive party said that the raid was reminiscent of the Yushin, or "revitalization," era, when Ms. Park's father, Park Chung-hee, ruled the country with an iron fist. He came to power in a military coup in 1961 and ruled for 18 years; during his tenure, dissidents were tortured and sometimes executed without a proper trial on the same kinds of accusations now leveled at Mr. Lee. The National Intelligence Service, once known as KCIA, was a favorite tool in campaigns to frame the dictators' political opponents as North Korea sympathizers; successive governments since then have vowed to reform the agency and keep it out of domestic politics.Continue reading the main story


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Know more about this business than we do? Cool! Please submit any corrections or missing details you may have.Help us make it right
Be the first OregonLive.com user to add photos or videos of Western Line Manufacturing Inc
Western Line Manufacturing can be found at Ne Sandy Blvd 16515. The following is offered: Advertising Supplies & Services. The entry is present with us since Sep 9, 2010 and was last updated on Nov 14, 2013. In Portland there are 51 other Advertising Supplies & Services. An overview can be found here.
Western Line Manufacturing is located at 16531 NE Sandy Blvd, Portland, OR. This location is in the Wilkes neighborhood..


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Legislative Update
This is the latest update to legislation regarding geothermal heating and cooling systems and technology.
In January, 2013, new legislation related to geothermal heating and cooling installations was proposed in the New York State Senate and Assembly.
The proposed legislation is to amend the tax law to exempt both sellers and purchasers of geothermal systems from sales and use taxes for materials. (Sales and use taxes for the labor involved in capital improvements, such as these installations, are already exempt.).
This legislation was referred to the Assembly Ways & Means Committee in January and to the Senate Finance Committee in April. Each committee has to approve this bill before it can come to a full vote in their respective houses.
Please copy and paste the text below onto your business letterhead, and send to Senator Maziarz and Assembly Member Jaffee.
By doing this, your letter will be attached to the bills and become a part of the record when these bills pass on into law. The more support that Sen. Maziarz and A.M. Jaffee have for these bills the more likely we can get this passed ASAP so your support is ESSENTIAL!
Memo in Support of S.1343 and A.1411
Date____________, 2014
The Honorable George Maziarz
The Honorable Ellen Jaffee
Mr. Maziarz and Ms. Jaffee:
The Long Island Geothermal Energy Organization (LI-GEO, www.LI-GEO.org) is a nonprofit association specifically tasked with supporting and promoting the use of energy efficient ground-source heat pumps (GHP) to heat and cool residences and buildings on Long Island.
As a member of LI-GEO, I am writing to you today in support of Senate Bill # S01343 and Assembly Bill # A01411. These bills exempt sales and use taxation on the materials utilized in the installation of these geothermal HVAC (heating, ventilation and air conditioning) systems for the heating and cooling of structures within both the Long Island region as well as the entire State of New York and this measure will help to support this very important industry in New York.
Respectfully Submitted,


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GREEN DAY's BILLIE JOE ARMSTRONG Forms New Group With RANCID's TIM ARMSTRONG
According to The Pulse Of Radio, GREEN DAY singer/guitarist Billie Joe Armstrong has teamed up with RANCID frontman Tim Armstrong — no relation — to launch a new punk supergroup called ARMSTRONGS. Billie Joe's son Joey Armstrong, who played in the punk band SWMRS, and Tim's nephew Rey Armstrong round out the quartet, which has released its first song, called "If There Was Ever A Time".
ARMSTRONGS recorded the track for the documentary "Turn It Around: The Story Of East Bay Punk", which the members of GREEN DAY helped produce.
The film focuses on Berkeley, California's legendary all-ages, non-profit punk venue 924 Gilman, where acts like GREEN DAY and RANCID got their start.
"If There Was Ever A Time" will be released on flexi-disc through Pirates Press, limited to 1,000 copies, with all proceeds from the sale of the single benefiting 924 Gilman. The song will also available on streaming services and digital music stores.
"Anything that has to do with working with Gilman and Tim and Joey Armstrong, consider me in," says Billie Joe. "This is about our home and family. Viva Armstrong!"
"It was exciting to work on this song with Billie and crew for the film," says Tim. "Stoked to share the tune with everyone out there and to be donating all the proceeds to Gilman, which is a place so near, dear, and important to us."
GREEN DAY just wrapped up a European tour in support of its latest album, "Revolution Radio", and will begin a North American trek on August 1 in Auburn, Washington.
Source: HRRL News Feed via Blabbermouth.net
GREEN DAY's BILLIE JOE ARMSTRONG Forms New Group With RANCID's TIM ARMSTRONG
HRRL News Feed via Blabbermouth.net


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Definition of Passing
1. Noun. (American football) a play that involves one player throwing the ball to a teammate. "The coach sent in a passing play on third and long"
Category relationships: American Football, American Football Game
Generic synonyms: Football Play
Specialized synonyms: Aerial, Forward Pass, Lateral, Lateral Pass, Spot Pass
Derivative terms: Pass, Pass
2. Adjective. Lasting a very short time. "Fugacious blossoms"
Similar to: Impermanent, Temporary
Derivative terms: Ephemera, Ephemerality, Ephemeralness, Fugaciousness, Fugacity, Transience, Transiency, Transient, Transient, Transitoriness
3. Adverb. To an extreme degree. "Extremely unpleasant"
Partainyms: Extreme
4. Noun. Euphemistic expressions for death. "Thousands mourned his passing"
Language type: Euphemism
Generic synonyms: Death, Decease, Expiry
Derivative terms: Depart, Depart, Depart, Exit, Expire, Go, Pass
5. Adjective. Of advancing the ball by throwing it. "A pass play"
Category relationships: Football, Football Game
Antonyms: Running
6. Noun. The motion of one object relative to another. "Stellar passings can perturb the orbits of comets"
7. Adjective. Allowing you to pass (e.g., an examination or inspection) satisfactorily. "A passing grade"
8. Noun. The end of something. "The passing of winter"
Derivative terms: Pass
9. Adjective. Hasty and without attention to detail; not thorough. "Perfunctory courtesy"
Similar to: Careless
Derivative terms: Casualness
10. Noun. A bodily reaction of changing from one place or stage to another. "The passing of flatus"
11. Noun. Going by something that is moving in order to get in front of it. "She drove but well but her reckless passing of every car on the road frightened me"
Generic synonyms: Reordering
Derivative terms: Overtake, Overtake, Pass
12. Noun. Success in satisfying a test or requirement. "He got a pass in introductory chemistry"
Generic synonyms: Success
Antonyms: Failing
Derivative terms: Pass, Pass, Qualify
Definition of Passing
1. n. The act of one who, or that which, passes; the act of going by or away.
2. a. Relating to the act of passing or going; going by, beyond, through, or away; departing.
3. adv. Exceedingly; excessively; surpassingly; as, passing fair; passing strange.
Definition of Passing
1. Verb. (present participle of pass) ¹
2. Adjective. That passes away; ephemeral. (defdate from 14th c.) ¹
3. Adjective. (context: now rare literary) Pre-eminent, excellent. (defdate from 14th c.) ¹
4. Adjective. vague, cursory. (defdate from 18th c.) ¹
5. Adverb. (context: now literary or archaic) Surpassingly, greatly. (defdate from 14th c.) ¹
6. Noun. Death, dying; the end of something. (defdate from 14th c.) ¹
7. Noun. The fact of going past; a movement from one place to another or a change from one state to another. (defdate from 14th c.) ¹
8. Noun. (legal) The act of approving a bill etc. (defdate from 15th c.) ¹
9. Noun. (sports) The act of passing a ball etc. to another player. (defdate from 19th c.) ¹
10. Noun. A form of juggling where several people pass props between each other, usually clubs or rings. ¹
¹ Source: wiktionary.com
Definition of Passing
1. a death [n -S] - See also: death
Passing Pictures
Click the following link to bring up a new window with an automated collection of images related to the term: Passing Images
Literary usage of Passing
Below you will find example usage of this term as found in modern and/or classical literature:
1. The Golden Bough: A Study in Magic and Religion by James George Frazer (1900)
"... it is natural that his representative—the passing stranger—should upbraid them ; and it is equally natural that they should seek to disable him from ..."
2. Dictionary of National Biography by LESLIE. STEPHEN (1891)
"... appointed by the privy council in October 1689 'to give his attendance for passing bills of suspension and all other bills according to the common form. ..."
3. The Complete Works of Gustave Flaubert: Embracing Romances, Travels by Gustave Flaubert, Ferdinand Brunetière (1904)
"The people who were passing came up to them and informed them that the Duchesse d'Orléans had been appointed Regent, and that it was all over. ..."


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Europe becomes aware of the limits of the Blue Planet and of the need for a fair share for all, notably the rapidly growing developing nations and the younger generation. Europe needs to rediscover social market economy principles, including solidarity, and to match it with planetary boundaries to create an inclusive society for all Europeans. Having achieved peace among the European nations, the European Union must secure economic success, social peace and peace with nature: that is the challenge of sustainability. This report seeks to assess the stakes, argues for new forms of governance and addresses a limited number of sustainability hotspots.
The Permaculture Research Digest provides summaries of newly published permaculture-related research. All items are
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Permaculture Research Digest
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A European vision for sustainabilty (report)
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Re: Jacob E. & Dora Bell Alder
In reply to:
Jacob E. & Dora Bell Alder
Robert Hutto 6/04/01
The Jacob Elmer Alder of Fulton County, IL was married to a Cora Belle Lawson. Jacob was born August 11, 1864 to Jonathan Alder and Elizabeth Beers in Fairfield, Iowa. Yes Jacob Alder was a painter and wallpaper hanger.My grandmother was Iva Alder (Clarence H Smith my grandfather then she married Dean Waddell). Iva had a sister Irma Alder who was married to Carl Risch.I have yet to find any other information about Jonathan Alder and Elizabeth Beers so no sure if Elizabeth died and he came to Fulton County and Married into the Weaver family.I also have the name Weaver in my family line as step childern to my Aunt. Jacob and Cora Belle Alder are buried at Foster Cemetery in Fairview, IL.Any Information on this Jonathan would be appreciated.My Aunt has not been able to help past Jacob.


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Sustainability and Environment
Baerlocher is committed to the principles of responsible care and has a leading role in the voluntary commitment of VinylPlus. Baerlocher has an integrated management system (IMS Baerlocher) and considers the following standards:
- DIN EN ISO 9001 Quality Management
- DIN EN ISO 14001 Environment Management
- DIN EN ISO 50001 Energy Management
- HACCP Management (Directive EG 852 / 2004)
People are part of an environment that has to safeguard ecosystems for future generations and provide smart technologies and products. A task we can only carry out together:
An awareness and sense of responsibility for sustained development therefore play an important role in all decision-making processes.


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The Criterion Resilmounts sound isolation systems covers a wide range of effective solutions for isolating and reducing noise transfer to both walls and ceilings. There are two types of noise transfer:
1) Airborne transfer
2) structure-borne transfer
Both types need to be considered to achieve the most effective result.
'Airborne noise' is noise that travels through air, through a direct or open path between the noise source and the recipient.
'Structure borne' noise is audible noise which is generated by vibrations induced into the structure. Vibrations can be generated by machinery attached directly to a surface that in turn transfers into the structure.


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"Therefore bear fruit in keeping with repentance; and do not suppose that you can say to yourselves, 'We have Abraham for our father'; for I say to you that from these stones God is able to raise up children to Abraham." (Matt.3:9)
E.P. Sanders, in his seminal 1977 work, "Paul and Palestinian Judaism: A Comparison of Patterns of Religion", submits a theory of "covenantal nomism", and, in kind, a form of bilateral ecclesiology.
Essentially, and overly simply, the theory is that the Jewish people are in covenant status with God, and that this places them in a different category regarding the message of the gospel presented by the apostles. In effect, according to bilateral ecclesiology, there are two paths to salvation. One for the Gentile (Jesus), and another for the Jew (Jesus and/or covenant faithfulness in Torah).
This theory, further popularized by Mark Kinzer in his 2005 book "Post-Missionary Messianic Judaism: Redefining Christian Engagement with the Jewish People", challenges a traditional Christian understanding of soteriology, as revealed in the New Testament.
This post will not be able to adequately deal with all the implications of this theory, or the positive influence that these author's works have had on the state of relations between Christians and Jews. Nor will I seek to criticize either author. A recent document by the Roman Catholic Church engages with Dr. Kinzer's perspective. See Rabbi David Rosen's comments on this development here: https://www.rabbidavidrosen.net/wp-content/uploads/2016/02/Jewish-Vatican_Relations_-_-Opportunities_and_Problems_October_2011.pdf
The path to reconciliation between Judaism and Christianity must necessarily include concessions and statements which we may struggle to embraces, as well as huge amounts of respectful dialog. From a Christian standpoint, at least, it can be deeply unnerving to consider the implications of such theories. In light of how the gospel is apparently presented in the apostolic texts, in which only confession of and faith in Jesus Christ is offered as an acceptable path to reconciliation with God, we should take some time to question the validity of "covenental nomism".
There are aspects of the discussion which must be laid out before us, before we seek to reach an opinion.
For one thing, E.P. Sanders' work opened the door (it had been opened previously, of course, but his work was a benchmark moment) to the emerging research, now in full bloom, on Paul, and the great apostle's relationship with Judaism. This research, known at the first as the "New Perspective on Paul", has many branches of thought. Today, scholarship is rather divided on the issue. Some top scholars, such as John Barclay, view Paul's gospel as a radical departure from normative Jewish thought concerning the path of salvation, and believes that Paul's emphasis on grace and the (supposed) unmerited favor of God represents a form of universalism within the Pauline texts. His thoughts on the subject can be found here: https://www.auburn.edu/~allenkc/barclay1.html
This is echoed by others as well.
Popularly, author WM Paul Young has put forth a widely-embraced form of universalist doctrine in his books, "The Shack" and "Lies We Believe About God", and essentially attempts to refute the exclusivity of the Christian message of salvation through faith in Jesus. For the record, traditional Protestant Christian doctrine rejects this theory. However, with the exception of the Roman Catholic Church, and other small independent groups, it also rejects covenantal nomism.
Many Jews and messianic believers who practice Orthodox Judaism have responded positively to the concept of covenantal nomism and the theory of bilateral ecclesiology. It offers a validation of Rabbinic Judaism as a legitimate path for a genuine relationship with God for a Jewish person, and further (perhaps more importantly) validates the Jewish people as being within the confines of ongoing covenant relationship, even uniquely so, before God, and effectively refutes Replacement Theology, so central to the writings and teachings of the Church fathers of the early centuries of Christianity, as well as being embraced within the creeds and doctrines of the Reformers five hundred years ago.
Along similar lines, universalism often finds fertile ground in the thinking of Jews and Christians, since it effectively eliminates the tension created by polemical readings of the apostolic writings that casts Judaism at odds with the Christian faith. According to most Christian renderings of the text of the New Testament, Jews who reject Jesus are outside of God's covenantal care, and therefore beyond his salvation reach. Naturally, a person with such an understanding would find it quite difficult to embrace Rabbinic Judaism as a legitimate expression of faith. So, a universalist understanding allows for both Rabbinic Judaism and normative Christianity to co-exist equally in standing before a God who desires to save more than to impose a standard of particularity and distinction in practice and creed. While this author does not accept a universalist understanding, in one sense at least it does, along with the aforementioned concepts of covenantal nomism and bilateral ecclesiology, allow for important steps towards creating meaningful dialog between Jews and Christians, particularly at a theological level, if not always in ground-level practice and community.
The research on Paul has continued in exciting directions, with the work of such scholars as Mark Nanos, Paula Fredriksen, Magnus Zetterholm, David Rudolph and others, who have continued beyond the "New Perspective on Paul", introducing the concept of "Paul within Judaism", which frames Paul as a faithful Jew; not just coming from within Judaism and branching into new, uncharted directions, but actually operating within normative Judaism throughout his ministry, teaching it's concepts and theology, and it's worldview, all while upholding the distinction of the Gentile follower of Jesus, according to the standards of Acts 15 and the Jerusalem Council. This is the perspective embraced by myself and the perspective from which I teach today.
(above: Dr. David Rudolph, PhD, Director of the Messianic Jewish campus of the King's University, Gateway, and author of "A Jew to the Jews: Jewish Contours of Pauline Flexibility in 1 Corinthians 9:19-23", 2016)
Along the way, however, there is often a general acceptance of such theories such as covenantal nomism without adequately reconciling the shortfalls of the theory as found in scripture and in secondary sources.
After all, a strict reading of Sanders's theory would suggest that every Jew through history is "protected" under the covenants God made with their ancestors, irregardless of their own personal relationship with God and their own faithfulness to the covenant, or lack thereof. In fact, covenantal nomism, taken to the logical end-game of the theory, renders the writings of the apostles as little more than the work of a group of sandwich-board-wearing extremists who repeatedly declare the sky to be falling when in fact God has every intention of rescuing all those with Jewish blood. As if Sanders wishes to say, "Relax, people….remember the covenant? You have grace."
See the problem? Simply, grace does not work that way in the Bible or in Jewish writings, anywhere. God, according to the writers of the sacred texts, does not randomly appropriate "grace" and "eternal life" to wicked men who have no interest in His ways. He reserves this status for those who practice "teshuvah", or biblical repentance, and put themselves under the "yoke" of His commandments, voluntarily.
What's more, God reserves special "grace" or status, for those who perform extraordinary acts of righteousness and display exceptional faith. See: Noah, Enoch, Abraham, Joseph, Moses, Joshua, Caleb, Pinchas, David, etc, etc….all the way to Cornelius and Peter. God even makes covenants with some of them.
This reveals an important problem in both the Christian and the Messianic Jewish view of salvation. It turns out that both groups are still clinging to a Lutheran view of soteriology, one which fails to account for the full revealing of scripture on the subject.
Generally speaking, most messianic believers, when pressed on the subject, will confidently declare that Torah represents the "instructions in righteousness" that one needs to live a Christian life successfully, but that everyone is saved by grace, and that this is something that has nothing to do with "works" or "righteousness according to deeds". This doctrine is mostly based upon a single passage of scripture (Eph.2:8-9) at the complete exclusion of thousands of passages which declare something quite different. Basic hermeneutics utterly demands a revisiting of the meaning of Eph.2:8-9, based simply on this principle alone.
This is the common understanding of both traditional Christians as well as messianic believers, as stated already, and this position is marshalled in defense against charges of legalism levied against those who practice various forms of Messianic Judaism, or Hebrew Roots. Yet, there is a problem which most messianics fail to recognize in their theology: If everyone is saved by grace and not through deeds of righteousness, then of what benefit are all the traditions, restrictions and practices of Judaism, if none of these things contribute to one's standing before God?
If in fact our "works" of righteousness have literally nothing to do with the final judgment, then it would appear that the critics of Messianic Judaism as a legitimate practice of faith are quite right in declaring the practice to be a waste of energy at best, and a return to "bondage" at worst. Those of us in the movement must come up with a better answer than simply saying the practice is "more authentic".
After all, living without electricity may be considered more "authentically human", yet what's the point? We have electricity, so why not use it?
In other words, if all I need to be saved is to believe in Jesus, and the rest is arbitrary, then why go through all the extra work?
In apostolic thought, just exactly how are people saved? How about the teaching of Jesus? What does he have to say about it?
Is E.P. Sanders correct in stating that Judaism is not a "works-righteousness" faith, but rather is based on "grace", in the same manner that Christianity is? And is this presumption even valid to begin with?
Does a Jew really have a form of "guaranteed salvation" as a result of the covenant made with Abraham and then at Sinai? Is this idea taught within Judaism? The short answer is unequivocal: No.
The idea that the Jewish man or woman is not accountable for their deeds, but protected under the status of "covenantal nomism" (in the form of unmerited "grace" attributed through covenant status and not through deeds) is simply not supported either by the Bible or by secondary, extra-biblical writings of the period, including Talmud and the philosophical extrapolations known as the "Midrash", of which there are many.
"Jewish eschatology is the ultimate step in the individualizing of religion, as the messianic age is the culmination of the national conception. Every man is finally judged individually, and saved or damned by his own deeds." – G.F. Moore, "Judaism in the First Centuries of the Christian Era", pg.377
This statement, derived from an exhaustive survey of Jewish literature of the period of the apostles, as well as the teachings of the Old Testament, of Jesus and of the apostles, seems rightly antithetical to modern Christian sensibilities, yet it is true nonetheless. This also runs in stark contrast to E.P. Sanders's thesis statement that "salvation is given graciously by God in His establishing the covenant with the fathers." (Sanders, "Paul and Palestinian Judaism", pg.371-72)
What appears far more accurate is the notion that God preserves a remnant of the Jewish people through every generation, and also preserves a future and a hope in the land of promise for the people generally. However, there is no possible way to read the Bible or other Jewish literature in such a way that would suggest the idea that every individual Jew is "saved" by this covenant status. No, each individual Jew must stand before God and give account for their deeds, and they will be judged accordingly, and thereby rewarded with eternal life, or else cast away into "outer darkness".
This is supported by Jesus in his own teachings. (Consider Matt. 25:31-46, and other places, for example). Also, Paul himself, the supposed "teacher of grace" reiterates this Jewish idea of "judgment according to deeds" in Romans:
"…the righteous judgment of God, who will render to each person according to his deeds: To those who by perseverence in doing good seek for glory and honor and immortality, eternal life; but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation. There will be tribulation and distress for every soul of man who does evil, of the Jew first and also the Greek, but glory and honor and peace to everyone who does good, to the Jew first and also to the Greek. For there is no partiality with God." (Rom.2:5-11)
Both the Master's words in Matthew 25 as well as this passage of Paul in Romans declare the same theme: the eschatological judgment of every soul is according to our deeds on earth, not according to our verbal confession or statement of faith. In neither passage is confession of the name of Jesus so much as mentioned. Creedal statements are certainly not in view, but what is in view is the righteousness of the individual according to their behavior while living.
This is shocking! What we see is that Sanders's work to attempt to reconcile Judaism as a religion based on grace, just like Christianity, falls short of two fronts: Not only is Judaism not based on "unmerited grace and favor", it turns out neither is Christianity!
It would appear that the soteriology (how salvation works) is the same in the mind of Jesus and his followers as it is for the Jewish non-Jesus-followers of the period. And this soteriology is not based on "unmerited grace imparted by covenant", but rather through a testimony of righteousness, backed up by deeds and obedience to God's ways.
The real question before us, when discussing the soteriology of Jews and Christians, has much less to do with covenant than it does with who practices righteousness, and thereby merits the favor or "chesed" of God. It appears that the theory of "covenantal nomism" is misplaced in a conversation about how one is saved.
The better discussion, rather than whether the covenants God made with the Jewish people provide a salvation distinct from, and not available to, Gentiles outside of those covenants (except through Jesus) is to define what constitutes "righteousness that results in salvation". Is our righteousness a result of covenant? Or is it a result of something else? This question was germane to the apostles and the Council of Acts 15. Was covenant the sole source of assurance of salvation? Or was righteousness salvific in itself? Not only did the Council rule according to the latter opinion, they reinforced this through the many writings that we have today. Whether, Paul, John, Peter, or Jude, or any of the gospel writers, the message is the same: God is not partial; righteousness is the standard, not Jewish identity. Repentance. Allegiance with the Messiah. For the Jew first, and also the Greek (meaning any non-Jew).
The position of the apostles is that righteousness is imputed to those who put their faith and trust in Jesus, as the son of God, and the Jewish Messiah, through identification with him and through repentance and aligning oneself with his teachings and the teachings of his disciples. It's important to note that regardless of one's status of belief and identification, one must still repent, meaning turn from sin and infidelity, and turn back towards God and to obedience to His righteous standards, as a response to the invitation to do so that is found in the message of the gospel itself.
If it was necessary for one to be "within the Sinai covenant" to achieve this identification or this status of righteousness, in order to merit the World to Come, than it would seem that the Jerusalem Council made a huge error in ruling that Gentiles in Messiah did not need to convert formally to Judaism and take on the same level of covenant obligation as a Jew. But the fact is, they ruled without reservation that a Gentile who repents from idolatry and moral wickedness and turns towards the God of Israel through Jesus is considered to be part of the kingdom of God, and thereby through this "act of righteousness" (repentance from idolatry and trusting in the righteousness of Christ for right standing) it is reckoned to them as righteousness. So, covenant does not supply righteousness by birth or by conversion. It must be by faith and deeds, individually. It also appears clear, that those turning to God in this manner, are wooed, or drawn towards God, by the ruach (spirit) of God, since they are already exhibiting faith towards God.
Of course, it could be easily missed by a normative Christian reading this essay, that righteousness is literally defined by both Torah and the traditions of its application in practical terms. Righteousness and Torah cannot be long separated without losing the meaning and definition of both.
"Now there was a man at Caesarea named Cornelius, a centurion of what was called the Italian cohort, a devout man and one who feared God with all his household, and gave many alms to the Jewish people and prayed to God continually…an angel…said to him…'Your prayers and alms have ascended as a memorial before God." (Acts 10:1-4)
Because Cornelius walked in righteousness and displayed faith, God extended mercy and grace towards him. Thus, it was the righteousness of Cornelius, as a God-Fearer (a category of righteous Gentile in Second Temple times) which brought salvation to his home, and brought the introduction of Yeshua (Jesus) to him through Peter. When people seek for God, He responds by revealing Himself to them. That's how it works. God is not in the business of revealing Himself to people who show no interest in knowing Him.
But the question remains: Is this the pattern for only the Gentile? Or is this the pattern for the Jew as well?
In a discussion related to the merit of the patriarchs providing atonement for the generation, the Gemara cites Ezekiel who writes:
"The LORD said to him, 'Go through the midst of the city, even through the midst of Jerusalem, and put a mark on the foreheads of the men who sigh and groan over all the abominations which are being committed in its midst.'" (Ezek.9:4)
The Gemara comments:
"…And what is different about the letter 'tav', that it was inscribed on the foreheads of the righteous? Rav said: Tav is the first letter of the word 'tihye', you shall live, indicating that the righteous shall live. Tav is also the first letter of the word 'tamut', you shall die, indicating that the wicked shall die. And Shmuel said: The letter 'tav' is the first letter of the word 'tama', ceased, indicating that the merit of the Patriarchs has ceased and will not help the wicked. Rabbi Yochanan said: The letter 'tav' is the first letter of the word 'tahon', will have mercy, indicating that due to the merit of the Patriarchs God will have mercy on the righteous…
….With regard to the statement that the merit of the Patriarchs has ceased, the Gemara asks: From when did the merit of the Patriarchs cease? Rav said: From the days of the prophet Hosea…"And now I will uncover her lewdness in the sight of her lovers, and none shall deliver her out of My hand." (Hos.2:12) Israel will no longer be saved by the merit of the Patriarchs. And Shmuel said…It is written…"And the LORD was gracious to them, and had compassion on them, and turned toward them because of His covenant with Abraham, Isaac and Jacob and would not destroy them; neither has He till now cast them away from His presence." (2 Ki.13:23). That was the last time that the merit of the Patriarchs was mentioned….
"….The Gemara continues its discussion of punishment in general and the relationship between a person's actions and the punishments meted out against him in particular: Rav Ami said: There is no death without sin; were a person not to sin, he would not die…the Gemara adduces proof…There is no death without sin, as it is written; "The soul that sins, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him" (Ezek.18:20). A person dies only because of his own sins and not because of preexistent sin." (Talmud, Shabbat 55a, Koren Steinsaltz, Noe edition)
It often goes without notice in Christian circles that the doctrine of original sin undermines the righteousness of Christ as well as the need for repentance. After all, if original sin is something we inherit, than requiring repentance seems rather cruel. But repentance makes sense in light of individual merit and responsibility.
Rabbinic Judaism, as reflected in the Talmud, is consistent with Jesus and the apostles in terms of its doctrine of who merits the World to Come . That we fail to recognize this is more a result of the reinterpretation and selective reading of the apostolic texts, in light of later developments within Christianity, and not from an intellectually honest approach to the text in light of the reality of Jewish theology as it was understood in the period.
So, if the requirements for salvation are the same for both Jews and Christians, what, then, is the point of being Jewish at all? What is the meaning of the covenants, made only with Israel, and what is the goal of observance of Torah?
The answer is simple: Salvation is from the Jews (Jn.4). the Jews are the nation that God selected as the Priestly Nation. The Jewish people, through the religion of Judaism, preserve the teachings of God for all people; the distinctions, the ethics, the separation of darkness and light. It is through the Jews that salvation comes to the nations. And this does not mean that Jesus is taken from the Jews for the benefit of the nations, although this has been what has happened. No, the Gentiles are to draw near to Israel through the Messiah, the Jewish King. That is the apostolic understanding.
The implications are far-reaching.
At the first, we were discussing the concept of covenantal nomism and bilateral ecclesiology, which suggest that Judaism, like Christianity, teaches salvation by grace, through covenant, just as Christianity does, but that the grace afforded the Jew is distinct from the path of the Gentile, who does not have the Torah.
However, now, we see that an unexpected development has transpired. Whereas the original theory centered on Torah and Torah observance under covenant, contrasting distinct obligations between Jew and Gentile (a real issue but not germane to salvation), now we recognize that in fact, the soteriology of the apostles (how they teach we are saved) is consistent with a Jewish understanding of "The Two Ways" presented in Deuteronomy and also the Didache (an early epistle used to disciple new believers, believed to be the work of the generation immediately following the first apostles). In others words, there is a "path of life" and a "path of death", and it is related to our deeds, not our statements of faith.
"See, I am setting before you today a blessing and a curse: the blessing, if you listen to the commandments of the LORD your God, which I am commanding you today; and the curse, if you do not listen to the commandments of the LORD your God, but turn aside from the way which I am commanding you today, by following other gods which you have not known." (Deut.11:26-28)
The Gentile follower of Jesus is actually saved the same way as a Jew, it turns out. Not in a different manner. Both must practice faith towards God, individually. Both must accept and align themselves with the Jewish king, the Messiah, revealed by God and made manifest to all through resurrecting him from the dead.
But, as mentioned earlier, the path to the acknowledgment of this on both sides is not simple, and compromise is necessary in communication until such explosive concepts can be reintroduced to both the Jewish and Christian world. First, the Christian Church must eliminate the doctrines it holds which make it nearly impossible for an observant Jew to recognize Jesus (and Paul) as observant Jewish men, living within Judaism. This is paramount, since a "European Jesus" does not look or act or sound Jewish. This must be fixed.
For Rabbinic Judaism, the irony is that Christianity represents the very manifestation of a major part of the traditional Jewish eschatological hope, as the concept of the nations "streaming to Zion" to learn to Torah from the king of Israel is a concept found in the prophets of Israel, and emphasized by the apostles of Christ. However, it has been difficult for the Jewish people to recognize this fact in the face of the triumphalism and persecution at the hands of the Church through the ages. Nonetheless, it is a new day, and the Jewish people must come to terms with a religion which, while markedly different than Judaism in many practical ways, is still founded squarely upon it, and the Church must be able to engage with willing Jewish participants in meaningful exchange. The Rabbis must put aside their fears and prejudices and do so, for the sake of the kingdom of God. There is much that the Church can learn from them, but there are also things that Rabbinic Judaism can learn and benefit from in return.
Triumphalism must end, and the Church must recognize the primary role that the Jewish people hold in relation to the covenants of God and the role of interpretation. The Church needs the Jewish people to remain Jewish. To practice Judaism. To preserve the faith of the forefathers. But the Jewish people need the Church. They need the Messiah. They long for him. They need the Gentile Christian as a testimony of who Israel is. Right now, however, the Church is not often a testimony of Israel's glory, but rather reflects a blight, an embarrassment, and an eyesore that one must avoid, for the sake of self-preservation. This must change. The Church must change it's testimony towards Israel and the Jewish people. It must revise it's doctrine. It must reevaluate certain dogmas that make it nearly impossible for an observant Jew to accept the gospel. The reason why the Church must change its doctrine and not the Jewish people is that the Bible is a Jewish book.
Like it or not, Judaism is the religion of the Bible.
The purpose of this post was to introduce the reader to the concepts of "covenantal nomism", "bilateral ecclesiology", and "universalism", three approaches to the text of scripture that fail to acknowledge the urgent call of the gospel as presented by the apostles in the New Testament.
The Jew is saved the same way as the Christian. But, surprise, it turns out the Christian is saved the same way as the Jew. That is the point. There are not "two paths" to God. There is one. It is through Israel, and identification with Her Chosen Son, Her Messiah, who redeems, unifies and brings all of God's people together under his banner of love, beneath the authority of the One True God.
"For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven." (Matt.5:20)
We are saved through righteousness, not through right belief of correct information.
"Many will say to me on that day (the day of judgment), 'Lord, Lord, did we not prophecy in your name, and in your name cast out demons, and in your name perform many miracles?' And then I will declare to them, 'I never knew you; depart from me, you who practice lawlessness (quoting Ps.6:8)" (Matt.7:22-23)
It is our righteousness, or lack thereof, that determines our final destiny. And there is only one way to accomplish this righteousness; through obedience to God's commandments and through identification and loyalty with His appointed servants through time. In these "last days", this is through His Son (Heb.1:2). However, there is room to argue, in a real sense, that a faithful Jew MUST REJECT the gospel presented by the normative Church, since most modern creedal confessions of Christianity contain dogmas that a faithful Jew considers heresy according to biblical faith. This must be taken into account, since God surely takes this into account in His view of His children.
God is not cruel. He doesn't hold His people accountable for being misled by leaders. He protects the innocent. Most Jews are frankly innocent of guilt concerning their rejection of Christianity, due to the false manner in which it has traditionally been presented to them. We have the responsibility of fixing that problem, in our generation. It's our task.
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Albion Online, Releases New Trailer and New Information About Alpha Access
The developers of Albion Online, the upcoming single-server cross-platform MMO, have just released a new trailer detailing the game's features, which, to be honest, sound almost too good to be true. The game's been on our radar for some time, but now we have more information and a better idea of the game's scope. According to the trailer below and the website, Albion Online will let you live the medieval life of your dreams; you can fight, farm, trade, craft, build a house, join guilds, and much more. Albion Online gold is very important for the players, a lot of people go to Mobxe.com to buy Albion Online gold.
Now, I know that you can find these features in other MMOs, but what makes Albion Online stand out are the nuances of the various features and systems. Apparently, the game has a player-driven, complex economy affected by local events like conflicts. Everything in the game world is player-made or player-collected, which will probably make the world feel more interactive.
The character classes appear much more fluid than in other MMOs, with a "destiny board" acting as a skill tree that helps you specialize your character. Guilds are also important in the game as they can take over land and expand (at the expense of others, of course). The game will be cross-platform and universal and will play on a single server, which is great news for players whose friends are strewn across the world. If you want to find out more about Albion Online, you can go here to learn more about the various features. The game has had an Alpha before, but it's getting ready to re-open it on June 29th. Now, the Alpha is a paid one and not for iOS, but the Founder's Packs also offer various in-game bonus items in addition to Alpha and Beta access. If you are the kind of player who enjoys those kinds of perks, you might want to check those Packs out.
Albion Online sounds fascinating, especially when you consider that this game will play on my iPhone and iPad. Having the ability to traverse such a complex world while sitting on my…couch sounds amazing. And that's exactly why I'm slightly apprehensive about Sandbox Interactive's ability to deliver the kind of features that would even make a PC MMO stand out, let alone a cross-platform one. The video that shows the game playing on multiple platforms is promising as the iPad version looks good and seems to play fine (although you can see how it takes much longer to load). Mobxe.com offers the cheapest Albion Online gold at unbeatable prices.The cheapest for you enjoy your game.We always keep our prices the lowest on the market.
The idea of a cross-platform PVP mode worries me, though; I don't believe I can compete against a mouse-and-keyboard player without getting smashed instantly, but, perhaps, the developers have a plan to help remedy such issues. I hope the developers can deliver on their promises because such a game would be an iOS gem. I'm very cautiously optimistic, and I'll be keeping a very close eye on the development of Albion Online, all the while hoping that I can finally have a little farm in a corner of Albion that I can cultivate while waiting for my coffee or having a beer. People in our forums are very excited about this game, so it appears I'm not alone. As the game is just entering Alpha, I don't expect it to release any time soon, and I suspect it's going the F2P route, but we shall see. Are you excited about this one, or do you fear that it won't turn out as good as we are hoping?


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During Monday's "Speak for Yourself" on Fox Sports 1, co-host Jason Whitlock shared his reaction to the Ryan Lochte saga, likening it to the scrutiny into Hillary Clinton's handling of the Sept. 11, 2012 terror attack on a U.S. consulate in Benghazi, Libya.
Whitlock coined the Lochte incident "swim-ghazi," and said it has been overblown, very much like Benghazi has been in his estimation.
"This has turned into left wing's swim-ghazi. You ever heard of Benghazi and 'Oh my God — what Hillary Clinton did or didn't do.' And they overblew that. Now we're overblowing swim-ghazi," Whitlock said. "If people recognize what happened on the other side. Tell the other part of the story that Rio is so corrupt that if you make a tiny mistake late at night, you may be facing some people at gunpoint that want a couple hundred dollars from you. Those guys are much worse than Ryan Lochte."
Follow Trent Baker on Twitter @MagnifiTrent


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In these straitened times, dozens of retailers have gone into receivership and experts are predicting that many more will go under. So what are your rights if you've paid for goods in advance and how can you protect yourself?
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Teena Lyons
In these straitened times, dozens of retailers have gone into receivership and experts are predicting that many more will go under. So what are your rights if you've paid for goods in advance and how can you protect yourself?
What can you do if a retailer has gone into receivership?
The moment there is a possibility they might go into administration, contact them to find out the status of your order and stay in touch. Many companies will keep their customer services help lines open until every last shop has shut down.
If your purchase is in the retailer's warehouse and ready to be dispatched, they should be able to fulfill the order. It might even be worth offering to go and collect the item yourself if they are unable to get it to you. Don't forget to take any paperwork or confirmation emails to show the goods really do belong to you.
Step two: Know your rights. If the company cannot fulfill your order, and the value of that order is between £100 and £30,000 and you paid at least some of it by credit card, your card provider is obliged to issue a refund. This is all down to Section 75 of the Consumer Credit Act 1984 which says the credit card company is 'jointly and severally liable' for your purchase. If you pay by credit card, you are covered by section 75 of the Consumer Credit Act.
There is also a possibility that you might be able to claim money back if you paid via a Visa or Mastercard debit card. This would be under the ChargeBack service, whereby the debit card provider reclaims the value of the purchase directly from the retailers bank and charges it back to you. To claim, you must contact the bank within 120 days of becoming aware of the issue, but it is by no means a guaranteed process.
Step three: Contact the administrator. If the unfilled order was paid for by cash, or cost less than £100, then you will have to take your chances with the administrator and there is, unfortunately, a strong chance that you will not see your money back. Contact details should be clearly available, so check the retailer's website to find out which firm is acting as an administrator.
Write to the administrator with details of the order to explain the situation and how much you are owed.
Step four: Don't miss out on a bargain. Once a store has gone into administration, it will usually remain open for a number of weeks to clear remaining stock and raise as much cash as possible. There may well be some bargains on offer, so take a look. This is particularly important if you have store credit or gift vouchers, but use them as quickly as possible because otherwise there will simply be nothing left to buy. If you don't cash them in at this stage, you may not be able to claim back their value from administrators.
Written by Teena Lyons, this article was first published on May 6, 2009. Teena's views are personal and for general information only. Always seek independent financial advice.
The material is for general information only and does not constitute investment, tax, legal, medical or other form of advice. You should not rely on this information to make (or refrain from making) any decisions. Always obtain independent, professional advice for your own particular situation.
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Shahada Karim
The sequel to the sleeper hit The Best Exotic Marigold Hotel is proof positive that if it ain't broke, don't fix it. With the exception of a few awesome parties and one unforgettable dance routine, not much has changed from the original. Even the arrival of Richard Gere (and one hotel patron's hilarous reaction)…
…isn't enough to overshadow the stellar performances by the veteran cast of actors.
The original bunch (sans one or two) is back to tough it out at the Best Exotic Marigold Hotel. They've settled into their lives and are making their way with small jobs that pay just enough to help them get by. The hotel is limping along, but it's doing just enough for the ever optimistic Sonny (Dev Patel) to start working on an expansion plan.
With the help of Muriel (Maggie Smith), he sets out to make that dream a reality. But ambition and jealousy get the best of him, and soon Sonny's 'sunny' outlook takes a turn. To further complicate matters, Sonny and his fiance Sunaina (Tina Desai) are planning a wedding. True to form (and much like the original), it takes setbacks with the hotel and its remarkable roster of residents, to help bring Sonny and everything around him back to center.
Visually, the film does not disappoint. Director John Madden comfortably nestles the actors in the 'feeling' of India. Instead of showing us tourist traps and stereotypically acceptable sights in the country… we're plunged into bazaars, tiny little mechanic shops, and neighborhoods comprised completely of members of a single family. The actors move 'with' the scenery, instead of feeling plunked down in the middle of it.
Cinematographer Ben Smithard immerses us in those fragrant surroundings by highlighting bright colors and contrasts in the flowers, food, and clothing that personify the textured tapestry that is India.
As a story, The Second Best Exotic Marigold Hotel works because it maintains the mantra that life is too short to sweat the petty stuff. The cast behaves and reacts with a grounded reality that comes with age, and quite possibly, wisdom. Potential drama and conflict regarding love, loss, and sex are handled with a brutally honest (and sometimes dismissive) nature, that is noticeably absent in most modern cinema. These issues don't feel shoehorned into an otherwise lighthearted script because they're never treated with much weight to begin with. Even the restrained and stereotypically British attraction between Evelyn (Judi Dench) and Douglas (Bill Nighy) is properly criticized and resolved before it begins to get on the audience's nerves.
Despite obvious efforts to wrap the film into a neat, cheesy little bow… the audience ends up rooting for it. That might be because in the film (as in life) there are no such absolutes as good and evil. The movie goes beyond suggesting, and moves to insisting that as we age, the things we vex about are less important because they become more detrimental to our quality of life. It somehow manages to sidestep being preachy, as it urges us to recognize that life is too short to get caught up in conflict and be miserable. Because – as one character states – there is no time like the present… and there is no present like the time.


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Men Slightly Outnumber Women In Malaysia Population
Cekidout! DAN ANDA NILAILAH SENDIRI....(SILA TEKAN BUTTON UNTUK BCA LANJUT!)
PUTRAJAYA, July 29 (Bernama) -- Malaysia now has 28.3 million people with men outnumbering women, according to the Malaysian Population and Housing Census 2010.
The male population is 14.56 million while female 13.77 million, said Minister in the Prime Minister's Department Tan Sri Nor Mohamed Yakcop when announcing the report here. He said the average annual population growth rate was 2 per cent from 2000 to 2010, declining from 2.6 per cent from 1991 to 2000.
"Unlike previous reports which incorporated initial census data, this report contains final data which had taken into account the errors in the survey and content derived from the Census Survey Evaluation Investigation," he
The 2010 census was the fifth census conducted to generate useful data for planning and implementation of the national development policy. Previous censuses were conducted in 1970, 1980, 1991 and 2000.
Nor Mohamed said Selangor registered the highest population with 5.46 million followed by Johor (3.35 million) and Sabah (3.21 million) while Putrajaya had the smallest with 72,413 people followed by Labuan
He said Kuala Lumpur was the most densely populated area with 6,891 people per sq km followed by Penang (1,490) and (1,478). Apart from Kuala Lumpur and Putrajaya, whose level of urbanisation is 100
per cent, Selangor and Penang recorded high level of urbanisation at 91.4 per cent and 90.8 per cent respectively, he added.
per cent, Selangor and Penang recorded high level of urbanisation at 91.4 per cent and 90.8 per cent respectively, he added.
He said states with low level of urbanisation were Kelantan (42.4 per cent), Pahang (50.5 per cent) and Perlis (51.4 per cent). Nor Mohamed said of 28.3 million people in the country, Malaysian citizens accounted for 91.8 per cent and non-citizens 8.2 per cent.
Nor Mohamed said bumiputera accounted for 67.4 per cent of Malaysian citizens followed by Chinese (24.6 per cent), Indians (7.3 per cent), others (0.7 per cent).
He said in the peninsular, the Malays accounted for 63.1 per cent of the population while in Sarawak, the Ibans (30.3 per cent) and in Sabah, the Kadazan/Dusun (24.5 per cent).
Credit to: BERNAMA
yes! tak dinafikan kat universiti secara purata, dalam satu kelas perempuan: lelaki adalah bersamaan 3:1. The differents sounds BIG kan??? Kemana menghilangnya kaum-kaum adam nih???
lu pikir la sendiri~
Apa pendapat anda baik anda lelaki mahupun perempuan???
Terima Kasih


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I am not a SciFi/Magic/Supernatural fan. Star Trek was fun in a popcorn sort of way. I could not stand Picard so that did it for Next Generation, Voyager was meh! and I could barely stand Enterprise because I am a fan of Scott Bakula. I have no idea what Serenity is all about and I think Cylons are the modern cousins of the Wizard of Oz's Tin Man (The Tin Man miniseries was cool though.) I think I own no "traditional" SciFi books and the only thing redeeming from the fires of SciFi Fan Hate is that I have actually watched 2001: Space Odyssey over 20 times and the best SciFi ever made for TV is a tie between Quantum Leap and Babylon 5.
So here comes Larry Correia with MHI and I love the darn book. Still I will not give up and call myself a SicFi fan but a Correia fan. The MHI books are fast, funny and can't-put-down. But if you are expecting another episode in the M.H.I saga, you'll be disappointed. Hard Magic is a monster of a totally different species, standing all on its own and even in a tract of history that is alternative to what you should know if you paid any attention in school. It is alternative history where Magic has thrown a monkey wrench on what we know and the world is now dealing with it. It is much darker than MHI and also slower and with good reason: this smells like a series of books around a theme that cannot be just explained and resolved in 500 pages, maybe not even in 5,000 pages. Hard Magic is a preamble of things to come and told from an era where Good and Evil were clearly defined and not the blurry "everything is relative" B.S. so cherished by modern authors. It was time when you might be wrong, but the fixing of the wrong was important thing and not making excuses for it.
Get your copy of Hard Magic. Book I of the The Grimnoir Chronicles, a good sofa and isolate yourself from this world since you will be needing all your concentration reading about that world.
FTC Warning: The only thing I got from this book is the satisfaction of a good reading. Larry refuses to gimme any goods or services for my reviews.