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Organic Whole Rack of Lamb
£18.00Delivery Information
Our Organic Whole Rack of Lamb is from our guest supplier Coombe Farm based in rural Somerset. Coombe Farm has held Social Association organic status for the last 20 years and claims it's their ethical farming choices that help to create the unbeatable flavours found in their meat.
We've chosen their Organic Whole Rack of Lamb for an alternative Christmas centrepiece because of its rich flavour and buttery soft texture. Cut from the 'best end' of the neck, each seven-rib rack is delicately marbled and benefits from a good layer of superficial fat that ensures succulence.
Serve with our Lamb & Port Gravy and fail-safe Roast Potatoes
485g serves 2.
Defrost thoroughly in the fridge for 24 hours before roasting.
1. Preheat oven to 220oC/200oC Fan/Gas 7.
2. Warm an oven proof dish on your hob and sear on all sides for 2-3 minutes to seal and brown.
If you're planning herb-crusted rack, sear the fat before adding the crust.
3. Place joint in roasting tray and cover loosely with foil.
4. Cook for 17-20 minutes for medium.
5. Check food is piping hot before serving.
Leave in a warm place for 5-10 minutes before carving.This is a guide only, cooking appliances vary.


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Wall Street is swirling with M&A chatter but is it believable? Pete Najarian reveals what's got his attention.
Allegheny Technologies
Options investors are buying the April 85 calls, explains Najarian. I think the company could well be a takeover target.
Evergreen Solar
Options investors are snapping up the April 10 and April 12.5 calls; they were were very active. I think there's great legislative tailwind for the solar stocks.
Petrohawk Energy

subset: commoncrawl


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Inbox is an email app for teams to collaborate on messages that are sent to an email alias (e.g. help@ sales@, hello@).
Inbox is completely free for all customers who sign up during the beta period. If you haven't yet, you can sign up for Inbox at http://www.zendesk.com/inbox.
Every Inbox includes the following features:
- Email sources: A source is an email address configured to use with Inbox. You can use an existing email address as a source by setting up forwarding, or you can use an email address provided by Inbox (i.e. email@example.com). You can import as many email aliases as you want, and view every conversation in your Inbox.
- Conversations: All emails sent to a source are turned into Inbox conversations. This is what email messages are called in Inbox.
- Assignment: Email conversations can be assigned to a team member, so that everyone knows what they're accountable for. The assigned team member will receive an update whenever the conversation is updated by the requester or another team member.
- Views: Conversations are organized into four views for quick filtering—Everything, Unassigned, Me, and Following (a toggle of the Me view).
- Private notes: Sometimes you need to collaborate with your team to craft a proper response. In this case, you can make private notes directly in the conversation thread to give guidance or provide feedback.
- Follow: Keep track of important conversations that are not assigned to you by following them. All of your followed conversations are quickly accessible from your views. You'll also receive notifications when an update is made to conversations you are following.
- Real-time notifications: You'll receive email notification when a new conversation comes in or when an update is made to a conversation you're assigned to or following. You'll also see browser notifications if you enabled them on first login.
- Optimized for your mobile: Inbox was designed for both the mobile and desktop web browsers.


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Could anyone please tell me which all connected objects are copied with Compare and Align function.(For example: on using compare and align function with application, all related information flows and the linked application at the other side of the flow are copiedare copied). I would like to know for other concepts as well( Entities, city planning areas, IT services, data models..)
Is there a document available for the same?
Thanks and Regards,
Solved! Go to Solution.
I dont think such a document exists. To know the details of the compare and align function you would need to look into the meta model on specific MetaAssociations to understand what is included and not.
Compare and align is using perimeters to determine which objects are coming along. If you go into the perimeter (manage => parametrize) you can easily see what is coming along. In your case, once the perimeter is displayed go to the application metaclass and from there you will be able to follow what is happening.
Also read the perimeter documentation to understand the colour in this parametrize window.
hope this helps


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Gaiman Touts Lafferty, O'Brien While Discussing 'The Thirteen Clocks'
When Neil Gaiman discovered over a decade ago that his favorite childhood book, "The Thirteen Clocks," had gone out of print, he led a campaign to bring it back into public view. James Thurber's book was reprinted in 2008, and Gaiman wrote the introduction. Now he has another name to share: science fiction writer R.A. Lafferty.
Gaiman said that the works of Lafferty, many of which are no longer available, and writer Flann O'Brien gave him "similar glorious, linguistic and fun thrills" as Thurber's book. Gaiman's "Sunbird," a short story in the "Fragile Things" collection, draws heavily from Lafferty's style.


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Click Image For Flyer
You have the invitation! Now what to wear. . . . .
No Problem! Let Mitchell's Tuxedos be your event specialist. Mitchell's talented staff will lead you through the tails, no tails, bow tie, white or black; producing the perfect outfit for the special occasion.
We've been "dressing you in your best" since 1977. Our expansive selection ranges from the classic to the ultra-contemporary.
Occasion appropriate, fashion forward or conservative; Mitchell's Tuxedos will make sure you leave the appropriate impression at any occasion.


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Francis A. Boyle is an attorney and a professor at the University of Illinois College of Law. His books include Foundations of World Order (Duke University Press: 1999) and Tackling America's Toughest Questions (2009). His most recent book is United Ireland, Human Rights and International Law. These are his remarks in response to statements by US Secretary of State John Kerry.
"Ukraine did not commit itself to constitutional reform and it was very cleverly and deviously drafted language. So no agreement upon this issue. It says nothing about Ukraine staying out of NATO; and it is not a good sign that this was not a joint [media] conference by Lavrov and Kerry.
"Kerry's allegations [about East Ukraine anti-Semitism] sound like propaganda to me given...all the anti-Semitic statements coming out of Kiev and the warning by the [Ukrainian Chabad Chief] Rabbi Reuven Azman of Kiev [for Jews to leave Ukraine].
"So it does not sound to me as if Kerry is proceeding in good faith here, which is a bad sign.
"Even if they have agreed upon what Lavrov said they agreed upon, how are they going to get the people on the ground on either side to comply?"
francis a. boyle


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Renew Life CleanseSMART
What is CleanseSmart?
CleanseSMART is a 30 day, unique, all natural herbal cleansing program. It is formulated to stimulate the cleansing and detoxification process of the body`s 7 channels of elimination: the liver, lungs, colon, kidneys, blood, skin, and lymphatic system.
How is it delivered?
CleanseSMART is a 2 part cleanse. The first part is an herbal organ detox formula. The second part is a colon cleansing formula (it contains no cascara sagrada or senna which can irritate and weaken the colon, as well as being addictive over time).
What does it do?
CleanseSMART stimulates the body`s 7 channels of elimination to enhance the normal process of detoxification (ridding the organs of toxins, free radicals, and pollutants) and cleansing (eliminating these substances through the bowel and urinary tract).
How does it work?
CleanseSMART Part I works by directly stimulating the organs, thereby enhancing the detoxification process of the body. It contains herbs, such as milk thistle, dandelion, and turmeric, which stimulate the liver`s production of bile. The liver transfers toxins into the bile, which is then carried into the intestine, where it is absorbed by fibre and then removed from the body. Part 1 also contains diuretic herbs, such as corn silk and artichoke. These herbs allow the body to release more water from the blood, thereby increasing the volume of urine excreted. CleanseSMART Part I also contains herbs that stimulate elimination of toxins through the skin and the lungs, as well as stimulating the lymphatic system.
CleanseSMART Part II helps with elimination from the colon. It contains magnesium hydroxide which helps to regulate water into the bowel. Most people become constipated because they are dehydrated. When the colon is fully hydrated, elimination can occur more easily, without the need of harsh laxatives. Part II also contains the herbs cape aloe, rhubarb, and triphala which stimulate peristalsis (contraction of the colon). Once the colon has been hydrated and peristalsis has been properly stimulated, elimination can be achieved at a normal level (2-3 times per day).
How do I take it?
CleanseSMART I - Take 1 capsule in the morning and 1 capsule midday. CleanseSMART II - Take 2 capsules in the evening on an empty stomach. Continue for 30 days. Consult a health care practitioner for prolonged use.
PLEASE NOTE: Cleansing can be intense. Therefore, you may wish to take half the suggested dosage for the first 3 days. Take 1 capsule of CleanseSMART Part I in the morning and 1 capsule of CleanseSMART Part II in the evening on an empty stomach (3 hours after eating).
CleanseSMART will last one month. Please ensure that you are drinking at least 8-10 glasses of water while using CleanseSMART. Water helps with cleansing and keeping the body hydrated. It is recommended that you cleanse every three to six months, as we live in a toxic world with chemicals from factories, trucks, and pesticides. Since we are constantly inhaling and ingesting toxins, it is better to remove them regularly, rather than to have them build up and lead to health problems.
What can I expect?
Depending on your state of health, you can experience a range of results while taking CleanseSMART. Customers report results ranging from weight loss to increased bowel movements. If you have a high level of toxicity you may experience aches or flu like symptoms, which will usually subside after the first week.
Support Products
Two very important aspects of cleansing are to ensure that fibre intake is at an optimal level (30-40 grams) per day and that the colon is properly lubricated by using essential fatty acids (EFAs). Fibre absorbs toxins ensuring they are not re-absorbed into the bloodstream, but instead are brought to the colon for elimination. It is recommended that you use FibreSMART as part of your cleansing program.
OilSMART is a patented blend of organic flax, borage, and fish oils that contain the ideal ratio of essential fatty acids. It also contains the digestive enzyme lipase'. Lipase is used by the body to ensure the proper breakdown and utilization of fats in the body. This blend of nutritional oils will help to lubricate the colon, allowing for increased bowel movements, thereby increasing the amount of toxins removed from the body. It is recommended that you use OilSMART as part of your cleansing program, as well as for maintenance afterwards.
What does it contain?
CleanseSMART I - Each capsule contains
Milk Thistle Seed (Silybum marianum) - 61.5% Silymarin ... 262.5mg
Artichoke Leaf (Cynara scolymus) 4:1 Extract (100mg) ... 25 mg
Ashwagandha Root (Withania somnifera) 5:1 Extract (125mg) ... 25mg
Burdock Root (Arctium lappa) 5:1 Extract (125mg) ... 25mg
Hawthorn Berry (Crataegus laevigata) 4:1 Extract (100mg) ... 25mg
Beet Leaf (Beta vulgaris) 4:1 Extract (80mg) ... 20mg
Bupleurum Root (Bupleurum chinense) 4:1 Extract (80mg) ... 20mg
Corn Silk (Zea mays) ... 20mg
Dandelion Root (Taraxacum officinale) 4:1 Extract (80mg) ... 20mg
Mullein Leaf (Vebascum thapsus) ... 20mg
Red Clover Flower (Trifolium pratense) ... 20mg
Turmeric Root (Curcuma longa) 4:1 Extract (80mg) ... 20mg
CleanseSMART II - Each capsule contains
Magnesium hydroxide (elemental) ... 125mg
Cape Aloe Leaf Latex (Aloe ferox) ... 125mg
Chinese Rhubarb Root (Rheum palmatum) ... 175mg
Slippery Elm Bark (Ulmus rubra) ... 25mg
Marshmallow Root (Althaea officinalis) ... 25mg
Fennel Seed (Foeniculum vulgare) ... 25mg
Ginger Root (Zingiber officinalis) ... 25mg
Triphala ... 25mg
Other Ingredients: Vegetable Capsules (hypromellose, water)
Excipients: None
Contains no dairy, wheat, gluten, soy, yeast, animal products, additives or preservatives.
Warning: Do not use if you currently have abdominal pain, nausea, fever, vomiting, hemorrhoids, or chronic gastrointestinal disorders. Do not use if you are taking licorice root, thiazide diuretics, corticosteroids, or drugs that may aggravate electrolyte imbalance. Do not use if you have liver or gallbladder disorders, bile duct obstruction and/or bowel obstruction. Do not use if you are allergic to anethole or plants of the Asteraceae/Compositae/Daisy or Apiaceae/Carrot family. Hypersensitivity has been known to occur, in which case discontinue use.
Consult a health care practitioner prior to use if you have diabetes, kidney disorder, are taking antiplatelet medication or blood thinners, have stomach ulcers or excess stomach acid, have a cardiac disorder or are taking heart medication. Discontinue use if you develop symptoms of liver trouble. Reduce dose or discontinue use if abdominal cramps, spasms and/or pain occur.
Consumption with alcohol, other drugs or natural health products with sedative properties is not recommended. Do not use prior to, or after recent surgery. Do not use within 2 hours of other medicines.
Overuse or extended use may cause dependence for bowel function. Contact your health care practitioner if constipation lasts for more than 7 days. Do not exceed recommended dose. Do not take if pregnant or breastfeeding. Keep out of reach of children.
Copyright © 2018 Abaco Health. All rights reserved. 3818 Gordon Dr, Kelowna, BC V1W 3G8


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Der Bau – Isabelle Schad | Laurent Goldring from Théâtre Auditorium Poitiers —
The exceptional is what one comes to expect from the programing at REDCAT. Some original presentations during a recent fortnight have included TeatroCinema's ingeniously staged Historia de Amor and an evening of often bleak, always beautiful films by the late director Chantal Akerman. April 17th proved again the daring temperament with a performance by Berlin based choreographer Isabelle Schad and French artist Laurent Goldring.
Isabelle Schad has re-imagined an unfinished novella by Franz Kafka, entitled Der Bau (The Burrow). When the lights came up, the only things visible on stage were four or five bunched-up pieces of fabric and Ms. Schad, standing upright, facing the audience, completely naked. A close look at the source material for Der Bau and a probe into its doomed author's history will provide a much needed background for such a spare sensibility.
Franz Kafka, born in Prague in 1883, was the eldest of six children in a German-speaking, middle-class Jewish family. Both brothers died in infancy, his loving, but uneducated mother never understood her son's writing and his businessman father was an angry, overbearing tyrant. An excellent student who loved art and literature, Franz graduated with a law degree. Like two other notable Twentieth Century artists—composer Charles Ives and poet Wallace Stevens—Kafka was employed at insurance agencies in his working life. He had a girlfriend, wrote stories at night and was well-liked by co-workers but he was plagued by self-doubt, paranoia, migraines, insomnia, depression and anxiety. In 1917, he contracted tuberculosis–it would eventually kill him–and began to take more time off from work.
Suffering from increasingly dark moods, Kafka wrote feverishly during the ensuing eight years. Random sentences—"I am free and that is why I am lost" and "The meaning of life is that it stops"–illustrate his sad despair. He moved to Berlin and sold a few short stories including his most famous one, The Metamorphosis. Dora Dymart, the love of his life, took care of Franz as he slowly wasted away. Kafka finished novels like The Trial and The Castle but they would not be published until after his death in 1924.
Ignoring his final wishes, Dora and their friend Max Brod refused to burn Kafka's unfinished manuscripts but a decade would elapse before those saw the light of day. During WW II, Kafka's stories and novels became popular in Germany and his influence could be seen in modern fiction. By the late 1950s, however, Kafka's paranoid fantasies became frighteningly real when communist rule descended on eastern Europe.
Faceless accusers, unwarranted arrests, secret trials, dominance by "the state" and the crushing of individual rights—these manic predictions by a sickly, Jewish writer had become daily occurrences around the world and are still front-page news , sixty years later. A word was coined to describe the alienated sense of dis-orienting fear that can disrupt modern life: Kafkaesque. Its definition is "having a nightmarishly complex, bizarre or illogical quality". This is what inspires and is summoned by Ms. Schad.
After dance studies in Stuttgart from 1981 to 1990, Schad developed unique theories about the human body and our relation to it. She works in association with Wiesen 55 e.V., and also teaches advanced dance training at several universities, her work appearing at dance companies and festivals around the world. Since 2006, she has worked with Laurent Goldring on very focused choreography and her skill and strength as a soloist are clearly visible in Der Bau.
Kafka's unfinished story is about the building of a hidden safe space, protected by layers of deep levels, accessible only through tunnels and intricate mazes. The first sentence is "I have made the burrow habitable, and I think it has shaped up well." (It isn't clear if the speaker is an animal or a human but characteristics of both are evident.) A recent German movie, currently making the rounds of film festivals and also called Der Bau, uses the literal idea of a man moving into a bunker of his own devising in a massive, crumbling structure–perhaps a remnant of a totalitarian world.
Der Bau – Isabelle Schad | Laurent Goldring from Théâtre Auditorium Poitiers
Isabelle Schad's approach, on the contrary, is entirely abstract ; we witness a human/animal, devoid of clothing or identity, whose use of the cloth fabric is merely for protection, warmth and further hiding. The sound design by Peter Bohm is immensely important to the first half of the performance (which, in total, is less than an hour long). As she repeats various standing and bending motions–sometimes holding her body low by her ankles, stretching the muscles in her back (which the audience is seeing almost upside down), raising and lowering herself again and again–the soundscape had echoes of an industrial factory, dusty winds, the white noise of mindless work. The idea struck me that the organism we saw on stage was about to break free from its repetitive yoke in order escape. Schad makes clever use of the fabric pieces—fluttering them, wearing them, folding them.
A phrase from Baudelaire, "un moi avide du non-moi" really fits Schad's actions in Der Bau's second half: "a self avid for non-self". During a brief pause in darkness, two assistants neatly laid out the half-dozen fabric pieces on the floor, each overlapping the piece next to it. When the lights came up, Schad was lying on her stomach, head facing the audience. The soundscape was much more subdued in this section, barely audible. Slowly and with great care, Schad began to knead the fabric with her strong hands, gradually pulling every inch of cloth into her arms, then around her back and over her head. She sank to the floor and literally disappeared into the fabric and began to roll around like a giant sow bug, completely hidden from view, safe in her self-made burrow.
The evening was interesting, odd and fascinating. Schad's performance is a very intense workout (as her stomach muscles made evident), almost a meditation or ritual. And she definitely evinced the cloudy, pessimistic view that Franz Kafka created in his tale. A perfect epitaph for Der Bau might be this mordant bon mot from Kafka: "Just think how many thoughts a blanket smothers while one lies alone in bed, and how many unhappy dreams it keeps warm."


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Accommodation at Jongomero Camp is offered in 8 large and well-appointed safari tents raised on wooden platforms under enormous thatched roofs. There is also a spacious private veranda overlooking the seasonally flooded Jongomero River. Beds are large and comfortable and the tented room also has an en-suite bathroom with twin hand basins and a spacious shower.
The dining and living areas are both original and very comfortable offering a great vantage point, from which to take in the sights and sounds of the African bush that surrounds Jongomero Camp. There is a natural rock pool for those hot days.
Colours reflect the African landscape with cool, neutral tones, and the main guest areas are housed under a soaring thatch, with the bar and dining areas shaded by large riverine trees.
Rates / Prices
Enquiries / Questions


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I love great resources and I really love them when they're FREE! If you've never visited the Special Education Needs (SEN) Teacher website, you need to do it now.
SEN Teacher offers a wealth of FREE printables, a page full of links to specialized support sites, as well as free software downloads for addressing the academic, sensory, communication, and assistive technology needs of children with special needs.
Most printable resources can be adapted to suit a variety of individual needs. All SEN Teacher resources are free to use at school and in the home.
Here are a few examples …


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The key to eating healthy is not eating any food that has a TV commercial.
If you are always straightening things, you have OCD. If you are always eating things, you have OBCD.
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text: Irfan Ahmed 17 August 2017 Categories Ecommerce, Social Media Share: 5 Instagram Marketing Lessons Your Brand Can Learn from These Successful Brands Instagram Stories is now at 250 million daily active users, vastly surpassing Snapchat's rate according to Facebook's global head of sales. How are big brands using Instagram to boost their sales? Let me share some insights from some famous brands to kick-start your marketing. Establishing a successful business is not an easy feat, it involves determination, effort, hard work, and formulation of effective strategies that shape the business environment. Businesses these days are now preferring online inbound marketing techniques as they work best for most of the brands compared to traditional marketing strategies. Instagram, formerly considered as a social media platform for young people, has now become a worthwhile business hub. Instagram's user base growth rate is awe-inspiring, in a very short period of time it grows from 300 million to 700 million. This tremendous growth has made Instagram an amazing choice for many digital marketers and a majority of large brands are taking their digital marketing campaigns to this amazing platform. Let's have a look at some Instagram marketing techniques that some famous brands are adapting to making the most of the opportunities that Instagram provides. 1. Offer Your Prospects a Clear Conversion Path Walmart is a renowned eCommerce business that is getting the most of Instagram by formulating an effective strategy to convert prospects. The brand decided to use the help of third party service to simplify the conversion path. And they provide a link to their sales page on Instagram bio so that people can easily click on it and avoid the hassle of searching for products. On Walmart's Instagram bio, a Like2Buy link is present which undoubtedly smoothen the conversion path. A sales page that is merely a copy of Walmart's Instagram page, allows prospects to find the desired products which capture their interest. This ease of finding the desired product Walmart provides, potential customers are easily pushed down to the middle of the sales funnel by this path. Many e-commerce businesses that are looking forward to expanding their business and effectively converting their prospects into real leads can use this effective Instagram marketing strategy. 2. Use Hashtags to Promote Your Brand Since 1988, Nike has been offering the best quality products to its customers. The brand's trademark "Just Do It" has now become a brand-promotion tenacity to Instagram as Nike concludes its every post with a hashtag #JustDoIt. A quick search for JustDoIt and you will find millions of entries on Instagram. It results in endless accumulation of unsought brand promoters and millions of people are prefer to embed a JustDoIt hashtag on pictures of themselves wearing Nike products. Remarkably, this type of promotion compels other business to opt for Instagram marketing to increase their ROI. Moreover, this type of Instagram marketing campaign can stimulate brand awareness. All you need is a simple slogan or a trademark, then turn it to hashtag that will resonate with prospects. 3. Boost Engagement through Reposting GAP, another renowned brand is making the most of Instagram. Recently, GAP introduced a DoYou hashtag in which they offered their Instagram followers to express themselves by using this hashtag, a repost opportunity. If truth be told, reposting is an act of re-sharing videos, images already posted on Instagram. The Regram opportunity offered by GAP significantly increased its engagement rate. The number of likes on reports of images by followers was intensely different from those on the previous ones. Reposting your images and videos can broaden your reach. People are interested in what their friends share, especially when they repost things for a special reason, like regram their posts for a famous business. A big lesson for all B2C businesses is: stop posting plain, product-centric content, increase your engagement rate by coming down to your prospects' level, and follow the strategy that GAP adopted on Instagram. 4. Brand Awareness by Using Videos Despite the fact that 94% of people recognize Coca Cola bottle, the brand still undertakes large-scale brand awareness strategies. The Instagram page of the brand reveals tons of videos targeted at growing interest in Coca Cola bottle. From videos revealing cans of coke customized with a name of your favorite ones to promotional videos by famous celebrities, tons of content resonate with followers. A lesson that many brands can learn from this brand is: sometimes pictures are not enough to create product awareness, creating interesting and entertaining videos can work best. These will keep prospects abreast. 5. Boost Followers by Tagging Friends Facebook, the largest social media platform, has an Instagram presence that is worthy of simulation. Frequently, Facebook publishes eye-catching images, attention-grabbing videos, and ask followers to tag friends who have certain qualities. The strategy of requesting tags is awesome. It increases your potential customers' interaction, and tons of people are likely to follow your brand after being tagged in the post, which will, in turn, help you attract more and more followers. Now It's Your Turn Believe it or not, the global business environment has altered from what it once used to be. Now social media agencies, ECommerce stores, and other businesses are moving towards inbound marketing techniques and among them, content marketing is indeed the most amazing one. It's obvious for businesses that want to make the most of their content must have a solid social media marketing plan in position. Now, you'll have a clear idea of how Facebook, Walmart, Nike, GAP and Coca Cola are making the most of their Instagram marketing techniques. How they effectively formulate and employed their strategies and how perfectly they are performed in meeting their marketing needs. By following the path of extremely successful brands, start-ups, small and midsize businesses can also reach new heights of success. Please login or register to add a comment.


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8/6/2012 0 Comments
Beginnings and endings
I'm going to a funeral today. One of my closest friend's fathers passed away last week. He was such a lovely man. He was ninety-one so his time had come but that of course doesn't make it any less sad for those closest to him.
It's weird to think that I met him, and of course many of my good friends from University some twenty-five years ago.
Beginnings and endings are always tough. I cry at both. Seriously, I'm a notorious crier. I could in fact do it as a profession. You know how in some cultures they have professional mourners? Well, I could be one.
I cry when I'm happy. I cry when I'm sad obviously. Sometimes I even cry when I'm angry.
However if there's a beginning or an ending I'm going to cry, it's a guranteed thing.
I was talking to my daughter and her bestie in the car yesterday. They finish primary school at the end of this year and head of to High School. (American readers school here is Primary school K-6 and High school 7-12, no middle school!) They were talking about how they were excited and sad. I explained to them that often an ending means a beginning and how we're excited for one whilst nostalgic for the other.
I remember when my daughter started pre-school. I really didn't want her to go. I registered her so late that I was sure (and hoping) she wouldn't get a spot. Then they called and said they had a spot for one day a week. Ok, I could cope with that so we went to visit and before we'd made it home they rang to say suddenly they could take her two days a week. (Darn that adorable three year-old with the impeccable manners!)
Anyway as I drove her to pre-school this song was playing on the car radio. I cried. This song never fails to make me cry. Ironically they play this song when the 6th graders leave her Primary school as well. See endings and beginnings....
Leave a Reply.
Copyright © 2019 Monique McDonell


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SPRINGTIME ARTS: Napa Valley's Arts in April iniative is not faraway from its half-century birthday (that's happening in 2018). It's longevity is due to many factors, but count the fact that visitors and locals alike naturally associate one of the planet's prettiest areas -- let's just speak frankly here -- with the fine arts. It's hard to walk in a winery or a restaurant or a garden without coming across some excellent sculptures or paintings created by local residents. And Arts in April, the Arts Council Napa Valley's month-long push spotlighting a plethora of happenings and shows and exhibits around the the area, has always celebrated that. But the long-running arts extravaganza is about to get a first-time entry, at least for Napa's Riverfront, which is a good thing; art can be about tradition but it is also about trying new things. Although this new thing also has a long history on sidewalks and pavements across the planet. It's a chalk festival, and artists are set to gather and kneel, with chalk in hand, on Sunday, April 21.
ACTUALLY... If you want to see the whole process, get to the Napa Riverfront on Saturday, April 20 when artist Amy Gallaher Hall begins to outline her work. It's a biggin', too, as many chalk artworks are -- 9 feet by 12 feet. A number of local Napa artists are set to join Ms. Hall during the fest, but you'll want to skip the Saturday and head for the riverfront on April 21 to see the completed artworks. Your kids can also visit a special children's chalk area for ten bucks.
The city intends to keep the chalk artworks on display through the following Saturday -- April 27 -- if the weather allows.
Game for more Arts in April action? There's quite a bit on the roster beyond the chalk fest.


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Today I Say Goodbye to You
by Lori Noble | December 30, 2015
Today I say goodbye to you. My warm soapy sponge sweeps across the the blackboard in my kitchen. Wiped away are arrival times, flight numbers, reminders to pack this and that, my trip in a nutshell now floating in a bucket.
Today I say goodbye to the soup that was us. Mornings of hot coffee, slow risers, reflectors, some bright squirrel like movements, chipper chatters. Toast, eggs, cheese, colored ceral boxes.
At the onset you could see this soup had potential. Not too many peppers, some root vegetables, a variety of seasonings, patient, knowledgeable cooks.
It's day four, lunch time, and once again, I find myself with the quieter ones. A chicadee comes by with a sandwich. She is nothing like me, her bright eyes, gleaming smile, conversation comes easily for her. We are nothing alike, connected by circumstance. My heart is open, thankful to know her.
The crow, or is it a raven, watches me. She arrived as we passed the lake. She watches me from the 'pee' rock. I watch her. We have spent many moments together. What is her message? I look inside, and find cool sludge, she is pointing to something. Pointing at what?
My adventure did not end when I turned my head then heart to home. I have consumed this soup for days on end. It has nourished me, provided substance and matierial for growth. The soup that was us is in my bones, skin, blood. My heart is stronger, softer, bigger.
I scan the sky, and look to my feet, "Let's go".
For more on the trip that inspired this essay, click here.


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Copper Flashings - A Manual - 1925 - Page 45
further attention, because the elements will not rust the bronze and damage the work.
Attention is called to the following paragraphs from the Standard Specification for the Manufacture, Furnishing and Setting of Terra Cotta, published by the National Terra Cotta Society, September, 1923.
14. — Where so shown the washes of all projecting cornices and other exposed horizontal surfaces shall have provision made for flashing. All surfaces where the wash pitches inward toward the structure and stops against superimposed work: all balcony floors, and all gutter grades shall have provision made for flashing.
15. — Raggles shall be provided to receive gutter linings and flashings when the joints can not be used for the purpose. Raggles shall be not less than ¾ inches deep.
87. — In the case of parapet walls specifications should state that flashing if used shall be carried through the wall, or if flashing be not used the back of the parapet wall shall be damp-proofed and the water-proofing carried through the wall.
88-2. — In the specifications for sheet metal work there should be included a clause similar in purport to the following:
"The washes on all cornices and other exposed surfaces, where shown or specified, shall be covered with (.......) which shall be turned up against vertical surfaces (cap flashed) and cemented into the raggles provided for the purpose in the Terra Cotta"
One of the chief considerations in using copper with building stone is the avoidance of stains. When copper is applied directly to light-colored building stone or marble, sweating or condensation on the underside sometimes causes discoloration. To avoid this black waterproof paper (not tar felt) should be laid underneath the copper, so as to prevent direct contact between metal and stone.
It is also important to design the work so that the wash from the metal does not flow down over the face of the stone work. This, indeed, applies to any type of roof, for the dirt which collects on the roof will make any such wash objectionable.
This can be overcome by detailing the stone work to drain inward except the small portion beyond the outside reglet.
Good practice in stone work, with parapet and other walls faced with stone, calls for reglets rather than for step flashings in the joints. The reglet is cut straight or at an angle across the stone as the occasion may demand.
Many experienced stone setters consider lead wedges and lime mortar the best method of filling the reglet. The objection to this is the necessity for frequent repointing. Lead wool or molten lead do away with this objection.
Reference to Figs. 53 to 58 and to "Caulking," page 54, will make these points clear.
Roof tile are made of terra cotta and of concrete in a variety of designs. Terra-cotta tile has been in use for centuries. Recently concrete roof tile similar to terra-cotta tile has been put on the market with marked success. It is low in cost, easy to apply and of pleasing appearance.
Tile roofs require special treatment at the flashing points. Although the principles involved are fundamentally the same as other roofing materials, because of the shape and design of the tile, flashings for them must be of a special nature. Flashings are generally made of larger sheets than with ordinary roofing. This is because of the necessity of covering the joints near the flashing points and also conforming to the irregularity of the construction.
The use of 18-ounce copper is recommended for roof tile flashing. Its thickness helps materially in keeping it in position over the tile by giving it stiffness.
The principal considerations for flashings for roof tile are:
1. To use sufficient copper to cover the joints at the flashing points.
2. To apply the copper loosely and in such a manner that the heavy tile will not hold it too tightly or cut it.
3. To do as little fastening as is possible. The sheets are held in place by the weight of the tile. These points are clearly shown in the drawings, Figs. 47 to 52.
When copper is used over concrete the surface should be made smooth by a wash of neat cement. Elastic cement is sometimes used for this purpose.
Cinder concrete should not be used in contact with copper. Where copper is used in this type of construction the concrete should be painted with a heavy coating of asphalt paint before the copper is applied.
- 45 -


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(see past years here)
Opening weekend went well. Our audiences seem to love us, laughing in the right spots- even GASPING in the right spots- and giving us standing ovations. And they're not even ALL related to one of us. My husband even swears up and down that the lights are just fine.
Monday Mission: a post filled with Song Titles. Bring it.


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One of my favorite things to do during one of my pre-determined lazy evenings, is to fade back in to my couch and watch a movie. I'm a fan of all genre's of movies young or old just as I am with music. One of the best parts about a movie is the music. A good song or instrumental sound can catapult a movies storyline forward, or slow it down to a grinding silence. For me, the music in the movie really allows me to feel the emotion of a scene full of characters I have no physical connection or relation too.
Lets face it, the split-second scenes that make you jump out of your seat won't make you jump near as far if there is no musical buildup. I think of the movie Jaws for example. You would never know when that shark attack was coming and without hearing "duh-du, duh-du, DUH-DU, DUH-DU" you might just miss the whole thing! And how touching are those tears without an orchestra sweeping you down into the depths of sorrow after losing a loved one. It's these moments that make music so important to a movies story. And at this point, if you are still wanting to disagree with me, think about what silent movies were like. ALL YOU HAD WAS THE MUSIC!
So in this post, I want to share with you some great songs that played a major role in some of the movies I've seen recently. Not only that, all of the songs I am going to share are songs from artists that I had never heard of before watching the movie! That's another great thing about movies, you get introduced to some great music artists! Take a gander at my song list below from some good movies from the past few years. These songs provided a huge contribution to the movies storyline.
Elizabethtown - 48min
Elizabethtown starring Orlando Bloom and Kirsten Dunst starts off as a very slow and depressing movie. The first half hour centers around both failure and death, which is not a very good combination. Once you are half way through the first hour you find yourself thinking why is this movie so confusingly awkward and sad and what's the purpose and direction for the main character? But then, a budding relationship starts progressing after an uncomfortable encounter with a flight attendant and your attention starts to awaken. The main character calls the flight attendant desperately looking for someone to talk to that is not connected to his uncontrollably depressing life. And then, the phone call ignites into an engaging "emotion-altering" conversation that creates a complete shift in the movie. Hope and happiness is restored as the two characters talk for hours into the night and proceed until daylight while talking about life and its many experiences and observations. Half-way through this scene as you begin to notice that a definite connection is made, the song "Come Pick Me Up" by Ryan Adams fades in. As the song hits the chorus, the dialogue from the movie is muted and you are just listening to the song as they continue their conversation while observing the positive body language. The song restores a positive hope for the audience as the scene plays out.
Charlie St. Cloud - 54 min
Say all you want about child star Zac Efron, but I think he has undoubtedly turned into a really good actor. One of his recent starring roles comes from the lesser known movie "Charlie St. Cloud". This movie follows a familiar plot of a guy that seemingly has it all, but one tragic incident later keeps him from pursuing his dreams and ultimately giving up one of his life's passions. After this incident, the audience is left wondering when this passion will be renewed and what will eventually be the spark it? If you guessed "A Female Love Interest", then you are absolutely right. Charlie St. Cloud meets a girl that reinvigorates his passion for life and restores his self-confidence and self-worth. The relationship takes a full turn after their first date is cut short and Charlie ends up running after her. The next scene shows the two engaging in a round of hide-n-seek in a cemetery as the characters let go of their inhibitions and worries and the Pink Mountaintops play in the background. It may sound odd reading on paper, but trust me it fits.
500 Days of Summer - 1hr 29min
And (Part 1) of my movie list comes to a close with Mumm-Ra's "She's Got You High". Why you ask? Because this song plays as the credits begin to roll at the end of the movie "500 Days of Summer". And your next question may be, how could a song that rolls during the credits help to provide any emotion or feeling to the movie itself? And I would say "Because!" this is one of those movies that ends in such an unexpected fashion that it just leaves you in stunned silence as the credits begin, but in a good way. The movie builds you up for a natural happy ending that never happens. But during the last 10 seconds, something happens that changes your outlook of the entire movie and leaves you happy and smiling. And then "Viola!", Mumm-Ra plays and it just leaves you feeling good. So much so, you actually want to sit there and watch the credits as you listen to the song and deconstruct the entire movie over again in your head.
Check out these three songs by listening to the song widgets above.
Also, read part two of "Music Makes the Movie" by clicking the following link:
Music Makes the Movie - Discover a New Sound (Part 2)


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China's Population Passed 1.3 Billion
China's population officially passed 1.3 billion citizens, with the birth of a baby boy early on Jan 6, 2005. The boy was born Thursday at the Beijing Maternity Hospital at 12:02 a.m. (1602 GMT Wednesday) to a father who works for Air China and a mother employed by Shell China, Xinhua said. The newborn baby's overjoyed father was quoted as saying his son would be blessed his whole life.
China's population is expected to increase by about 10 million a year, hitting a peak of 1.46 billion in the 2030s.


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John Sanbonmatsu, ed. Critical Theory and Animal Liberation, Plymouth, UK: Rowman & Littlefield, 2011. 376 pp. $90, ₤57.95.
The review originally published in Humanimalia: a journal of interface human/animal studies, Fall 2011
Animal exploitation is a complex process that plays out in various interlinked and mutually reinforcing ways, from ethics and values, cultural dispositions and habits, to ingrained concepts of who — or what — we are. Much attention has been given to its philosophical, ethical and cultural aspects, resulting in volume upon volume of valuable critical literature. However, other aspects, like its politics, have gone underappreciated. In its concrete, real-world expression, the now global behemoth which enslaves, tortures and kills billions of other animals a year, is a profoundly political phenomenon, in which questions of cultural values and individual attitudes are interwoven with those of power structures, resource distribution, and institutional hierarchy, i.e. with the capitalist world system itself. With some exceptions, this fact is still largely unnoticed and undertheorized. That it remains so is due to the divorce between two promising foci of oppositional forces: the animal protection movement and the radical Left. The former's lack of critical political consciousness and the latter's speciesist outlook go hand in hand in obstructing the efficacious grappling with animal exploitation. This is where Critical Theory and Animal Liberation comes in.
It is a challenge not to draw from different, often historically and conceptually divergent traditions, and not to arrive at an artificial synthesis. The various strands of Frankfurt School critical theory, Marxism, existential phenomenology, psychoanalysis, feminism, etc. are not easily married. In spite of these potential difficulties, the contributors manage to elucidate the often obscure (or just ignored) connections linking the numerous oppressions that tear the vulnerable of the world apart. Inspired to some extent by the eclectic intellectual excursions of the Frankfurt School, the tome is packed with multifaceted content, ranging from historical and political analyses, matter-of-fact narrative of reporting the cruelties visited upon human and nonhuman victims, to poetry; all rightfully impassioned in lively opposition to the oppressive status quo.
In the introduction, editor John Sanbonmatsu sets out to sketch the structure and contents of the book. "The question posed by the chapters in this volume," he writes, "is how much closer we ourselves need to get to the reality of our own society's violence against other animals to perceive that violence for what it is — atrocity" (2). That violence, as well as the cruelty humans inflict on each other, is normalized and thus made entirely tolerable, largely an ordinary part of life, except in those relatively rare instances where it stands out in plain view and shocks us into attention. Still, they "pale in significance beside the smoothly functioning planetary system of routine extermination" (3). The public pays little or no attention to it, unless something goes wrong. And it does; examples abound of when the system malfuctions and then becomes widely noticed, if in a form reduced to a spectacle for mass consumption. Whenever public health is thought to be jeopardized, hundreds of millions of other animals are killed "just to be safe." The point is precisely that there are no limits to the violence humans are capable of visiting upon victims in attempting to demonstrate their own superiority. "Those wielding total power annihilate those with no power at all," and so "the idea of the worthlessness of the other, the other's lack of a right to exist" becomes a reality (3; emphasis in original). Reduced to a ready-made category of contemptible "animal," the other is up for extermination. But Karen Davis's essay, "Procrustean Solutions to Animal identity and Welfare Problems," introduces a twist.
Focusing on chickens, Davis writes that "we have been accustomed through the environmental movement to think of species extinction as the worst fate that can befall a sentient organism. But the chicken's doom is not to become extinct" (53). Like Procrustes (the Greek-mythological bandit) exploiters mold the bodies and ontological conceptions about animal victims, and the rhetoric used to describe them, to suit their own goals in what Davis says "can only be termed a genocidal assault on nonhuman identity itself" (35). Especially in settings of institutionalized exploitation, we never meet other animals on terms other than our own. Rather, what we encounter are "the animals' human-imposed personas" (36). Locked up in a wholly alien and unintelligible world of industrialized "farms," they have nothing to defend themselves with except learned helplessness. The solutions Davis discusses, which are at times proposed as welfare measures for mass-raised chickens, such as breeding blind, wingless, featherless, or brain-damaged animals to decrease the stress of spending an entire life in a battery cage, would erase whatever is left of their nature. Under the pretense of decreasing suffering, exploiters perfect other animals as tools for increased profit. Genetically manipulated beings literally become parts of the machine, attesting to the power of capital to break through even ontological boundaries.
In fact, suffering and death tend to be fetishized in the ongoing process of commodification. Dennis Soron, in "Road Kill: Commmodity Fetishism and Structural Violence," reflects upon "the commercial culture's ability to wring opportunities for profit from the most abject circumstances" (55). He discusses the trend of transforming the suffering of animals killed on the roads of America into consumable products in a car-dependent culture. Despite the intrusion of the car as "an apex predator" into the animal habitat, the subject has not received serious attention from (largely reactionary) animal rights groups. For instance, PETA has embraced the consumption of road kill as "natural, organic, pesticide-free" and "victimless meat" (59). The largely urban-based animal rights movement fails to address automobile hegemony as such, taking road kill to be a discrete moral issue and a matter of individual attitude. However, animal deaths on roads are woven into the fabric of the infrastructural setting in which they occur. Soron encourages the reader to consider how "responsibility for road kill […] like automobility itself, is enmeshed with broader imperatives driving production, consumption, and government policy under late capitalism" (61).
A critique of capitalism — the nexus of a multitude of oppressive relations, and a prism through which all of them are expressed today — can shed light on the entirety of human history and culture as forcing both human and animal to "exist in conditions of alienation," inhabiting a world that is "unfree" and to be "other than they are" (5-6). In Sanbonmatsu's words, the goal of critical theory is to "redeem the conscious, living subject, or person, from thoughtlessness, violence, and domination" (6). This work of redemption is to be carried out through a development, in theory and in practice, of a "new mode of address to the natural world, a form of Mitsein or inter-being in which humans might learn to live alongside the other conscious beings without imposing their own violent categories and systems upon them" (6-7). Throughout history and beyond all geographical and cultural boundaries, human identity has been constructed in large part on the basis of an artificial dualism of human vs. animal. The former has been celebrated, if only in the abstract, while the latter has been the object of unrelenting abasement. Zipporah Weisberg, in "Animal Repression: Speciesism as Pathology," sets out to ponder the psychological dimension this phenomenon.
Weisberg says that human oppression of other animals and the denial of our own animality — the embodied consciousness we share with other sentient beings — have been two aspects of the same massive self-deception (178). It has taken a toll on the human psyche, resulting in "an unconscious sense of loss, melancholia, ambivalence, guilt, and a host of other neuroses, on both an individual level and a societal level" (178). Far from being completely banished, the animal in us is as present as ever, and it wants out. Drawing upon Freud, Marcuse, and feminist theory, Weisberg shows how we are torn between feelings of affection and frequent sadistic behavior towards other animals, with Thanatos usually getting the upper hand as we "bring our bloody fantasies to fruition by committing atrocities against them on a massive scale" (183). The contemptible "animal" awaits its redemption.
Although the importance of other animals in the work of Horkheimer and Adorno has tended to be unappreciated, a number of contributors find inspiration there. In "Thinking With: Animals in Schopenhauer, Horkheimer, and Adorno," Christina Gerhardt is convinced that Horkheimer and Adorno's treatment of the dialectical tension between "the human" and "the animal" has the potential to open the door to a "different model of ethics" (138). Animal tropes, she writes, populate "the entire corpus of Adorno's writings" (138). The same goes for Horkheimer's ouvre, where animality serves as an antidote to the negligence of material dimensions of life in the historical and idealist philosophical systems he criticizes. Influenced by the compassion-based Schopenhauerian ethic, and contra cold-blooded Kantian rationalism, Adorno states in Negative Dialectics that in terms of morality the individual can only "try to live so that one may believe himself to have been a good animal" (qtd. in Gerhardt 139). Animality is thus not a hindrance to morality, but a guide to it. In On the Basis of Morality, Schopenhauer writes that no action has moral significance, unless it springs from the single source of Mitleid (compassion) (143-4). Horkheimer beautifully celebrated the 100th anniversary of his death by stating in a lecture that "the heroic even the holy life […] is the consequence of suffering and rejoicing with others [….] [P]erceptive humans cannot stop fighting horror until they die" (144). It is the animal in us alone, or rather the animal that we are, that can be attentive to the suffering of others.
Unfortunately, the content of Schopenhauer's remarks on other animals in On the Basis of Morality did not express any kind of firmly liberationist aspirations, and could not offer hope for a non-speciesist ethics. Rather, it expressed "welfarist" concerns still prevalent today, and hinted (at most) at a critique of entirely instrumental attitudes towards animal others, which assumed unparalleled proportions only a century later. The critique had to be deepened and broadened by others, and neither Horkheimer nor Adorno are among those who first come to mind. However, their treatment of the human-animal dialectic is profound, to which the work of still more contributors attests.
Following animal tropes in Adorno, Eduardo Mendieta continues the discussion with "Animal is to Kantianism as Jew is to Fascism." He quotes Adorno as saying that "philosophy is truly there to redeem what lies in the gaze of an animal" (151). Adorno develops a notion of natural history that seeks to bring to the foreground what is animal in humans and what is human in other animals. The human devoid of the animal, or of consciousness of herself as nature, becomes dominated by instrumental rationality, i.e. her ends "become void" and are replaced by means. In the process, "late capitalism is taking on the character of overt madness" (152). If our humanity is to be accomplished, then the nature, the animal in us must be recollected. According to Mendieta, Adorno designated art as one of the spheres in which such recollection is possible: "it is […] mimesis, and there we are harkened back to our species protohistory, as well as to our ontogenesis: once we were children, and as children we were innocent animals" (154). The theme of animal gaze is intertwined with redemption, the only standpoint from which, Adorno writes in Minima Moralia, philosophy can be practiced responsibly in face of despair (154). Perhaps the reason redemption is still possible is that "humans as such have yet to realize their humanity in accord with their animal nature" (155), and being incomplete, they are not yet doomed. Adorno's natural history could serve as an antidote to the attempts at assimilating "nature into history and subjectivity into complete socialization" (155), and so to the assimilation of the nonhuman into the human. In fact, the two interpenetrate one another, and it is only when this is well understood that they can avoid reification. From Descartes, through Kant and Heidegger, to Levinas, Lacan, and Habermas, a long lineage in Western philosophy has tended to view other animals as objects that react but don't respond. However, beyond narrowly reductionist notions of "the animal" implicit in their thinking, "we have not ceased to be animals, and will never cease to be, for whatever is part of our [historical] evolution is still part of our natural evolution" (159). Mendieta stresses that Adorno unequivocally recognizes our inextricable involvement in the "natural history of all animals, and all that is living in general." There is no stepping outside, no going beyond as the animal gaze continues to haunt us, and — Adorno wrote — "there is nothing so expressive as the eyes of animals…" (154).
In the "The Dialectic of Anthropocentrism," Aaron Bell explores the contradictions of humanist exceptionalism. The Enlightenment and (more broadly) modernity have been centered around the ascent of instrumental reason, which has torn apart myths and left nature — heretofore a constant source of fear and danger — disenchanted and disarmed (164). However, the origins of the human/nonhuman (or rationality/irrationality) divide date back to the development of the Judeo-Christian worldview. It is here that nonhuman life was perhaps first seen as devoid of its own purpose. Centuries later, its aimlessness was further insisted on within Enlightenment mechanicism: "'life' is […] a bloody machine which continually creates and destroys, recycling the organic matter that it produces without providing any meaning to its processes" (165). According to this logic, the human animal alone has, or can have, a purpose, and so it transcends the blind organic mass of nature, utilizing it for its own ends. In the end, writes Bell, God himself had to be killed, being the last obstacle on the human path towards domination of nature, an unnecessary distortion of the human/nonhuman dualism (166). Now human animals could openly start writing their own history. In effect, however, we performed what Bell calls auto-vivisection: we had to remove from ourselves "the meat of our being," that which belonged — we felt — to the natural world, in order to separate out the desired human, non-animal element (166). Doing violence to ourselves, we opened even wider the door to cruelty towards other species: we lumped them all together in an undifferentiated mass. Speaking of "the animal," we had no one — or no thing — in particular in mind. As "the human" rests upon a logic of exclusion, all humans can become a victim — when they get relegated to the status of animal, and the current victims will turn up as the oppressors, as soon as they "feel the power of representing the norm" (175). Bell asserts that women became the first human victims of the human/animal dichotomy, reduced to "biological function, an image of nature" (168). Forced into roles unappreciated by men, they end up serving as support for patriarchy itself, bearing visible marks of the Enlightenment view of nature as the aimless cycle of reproduction to be harnessed by the free (male) agent. The suppression of this and other varieties of subjectivity, including the subjectivity of other animals, are made possible through the freezing of the dialectical tension of human/animal and rational/irrational into inertia. With dualistic conceptual boundaries artificially clear cut, all those who happen to be pushed into a devalued category ("the undesirables") become victims. As long as a logic of exclusion — of whoever happens to be excluded from moral consideration at any given moment — reigns, peace is merely armistice, a pause between atrocities (174). To nonhuman animals, who perpetually stand in for one end of the human/animal divide, this logic means hell.
Some practical implications of the logic of exclusion are pondered by Victoria Johnson in "Everyday Rituals of the Master Race." Johnson likens the institutional and behavioral schemas humans employ to exploit and exterminate other animals to the ways the Nazis dealt with groups of devalued people. She writes, "on examination we find that that Nazi narratives justifying the domination of human subordinates are strikingly similar to beliefs about animals that are widely held to this day" (204; emphasis in original). Drawing upon historical materialist insights, and conducting a thorough sociological analysis, Johnson explores the rituals set up to legitimate animal slavery and to suppress fellow-feeling towards the exploited animals. Moreover, the same rituals are a precondition for the "animalization" of humans who then seem to be "deserving of exploitation and even extermination" (205). The confinement and enslavement of other animals dates back to the emergence of agrarian/pastoral societies some 11,000 years ago. Human slavery came to accompany the slavery of other animals, with the latter serving as a "paradigmatic basis" of the former, and forming the core of rigid caste-based social systems with fixed hierarchies, with the "animal caste" at the bottom of the social order (205). Exploitation has come to be ritualized via philosophical discourse (one or another form of the ancient great chain of being), sterilized as part of abstract scientific pursuits of objective data, and made more tenable through humor and ridicule. In the end, though, power justifies itself by virtue of its ability to degrade others. Yet the objectification of nonhuman sentience has never been carried out all the way — even hunters are perfectly aware of animal subjectivity, they need it to exercise their power over someone. Otherwise, Johnson asks, "why not attack and destroy inanimate objects" (207). She draws our attention to the intersection of animal exploitation, racism, and colonialism, showing how they have tended to reinforce each other in fascism, the ideology which like no other "completely authorizes absolute violence against the weak" (208). Going beyond the repression of animal life and our own desire for the recognition of animal subjectivity will entail the dismantling of the rituals which make exploitation possible.
In "Neuroscience," Susan Benston uses poetic imagery to bring the reader up close to the suffering repression brings about. She builds up an analogy between Christ's death on the cross and the manipulation of other animals into a helpless acceptance of their enslavement and torture. Death upon death, and we lose count of who died — there have been so many — and for what. First Christ dies to redeem humanity; next it is humans who maim and kill in his name. Evidently, there is always a way to conjure up a dubious reason to justify horror. Sometimes oxymoronic language suffices, other times it takes the prestige of the scientist/philosopher or notions of martyrdom. The victims themselves are never afforded a voice, and so their own stories of suffering go untold, lest they shake us down to our roots and into change ("this animal is forbid to tell the secrets of its prison house, it could a tale unfold whose lightest word would harrow up thy soul," 198). As the blood continues to be spilled, one is bound to ask how all this came about. The answer seems to be: through suppression of feeling, through denial and disconnection ("That my keen knife see not the wound it makes/ nor heaven peep through the blanket of the dark/ to cry 'Hold, hold!'" 201). But there is still within us "that which speaks," and in the twelfth hour even "the world's preeminent scholar comes to grief" (201).
Perhaps the grief has its roots in an unacknowledged desire we carry (and which Weisberg describes) for a return to our animality precisely as we fear its uncanny presence, its bursting to the surface out of control. That fear keeps us cut off from "the open," which other animals freely participate in. It is in their eyes that we may "glimpse the promise of a new life" (186; emphasis in original). Weisberg rightly concludes that a recollection of our animal nature is only viable if it is actualized in the world. Unless we wish to conclude we are nothing but demons, a deep civilizational turnaround is required. That, in turn, calls for the development of a universal movement against all injustice. Unsurprisingly, there are major structural and institutional obstacles in the way, and here we reach the domain of the explicitly political.
In their respective essays, Carl Boggs ("Corporate Power, Ecological Crisis, and Animal Rights" and John Sorenson ("Constructing Extremists, Rejecting Compassion: Ideological Attacks on Animal Advocacy from Right and Left") review the negative attitudes by various segments of the Left to the animal liberation enterprise. Narrowly anthropocentric, despite the professed ecological focus of some of them, radicals suspend their critical sense in passively accepting what amounts to the most pervasive institutional barbasism of our time. "At this time," Boggs writes, "the ethical, political, and ecological case for advancing the interests of nonhuman sentient beings […] is so overwhelming as to force the debate to (the realm) of radical strategy" (73). So far, animal rights groups have had almost no influence on other radical causes, and have remained on the margins of the major contemporary social-change battles. Praising meat-based culture may be the only thing that unites conservatives, liberals, and radicals. They share "many of the same instrumentalist attitudes," writes Sorenson (225). Progressives have rather consistently derided animal rights as an enterprise undertaken by extremists, misanthropes, sentimentalists, or worse. Right-wing commentators evoke images of Satan and his "socialist hordes (using) subversion and murder to promote their animal rights agenda" (224). All of this could be hilarious, if it did not actually influence the thinking of a considerable part of the public.
What is even more depressing is that the same happens among leftists, albeit with different arguments. Taking an occasional break from denouncing animal rights as extremist, the radical Left marginalizes animal protectionists as reformists (225). At the same time, the same people (Sorenson mentions a small faction of the Fourth International) condemn direct action against vivisectionists as "attacks on the personal property of the scientists" (225). It just doesn't get any better than this. Like their right-wing counterparts, leftists pick easy targets and focus on the violence utilized selectively by a small number of activists. The broader point forever eludes them, as does the violence committed against the activists by the corporate and state apparatus: "several advocates have been killed in demonstrations and others are alleged to have committed suicide in prison. Beatings by privately contracted thugs and by police are routine" (226). Additionally, some have argued that carrying out activism on behalf of other animals is somehow dubious, as the latter cannot question the policies of animal protectionists (230). That may or may not be true. Other animals have been known to resist the policies forced on them by exploiters,1 and it is those that we should focus on, instead of picking holes in a desirable, if not sufficiently consistent, historical enterprise.
The excuses for maintaining our species privilege are many. Sanbonmatsu traces the bitterness of the Left with regard to animality back to the "unresolved ambivalences and tensions at the heart of the humanist and Enlightenment traditions from which it sprang" (14). He is also right to say that the problems within this tradition should not tempt one to denounce it as a whole, for it has in fact made possible achievements such as democracy, liberalism, socialism, and, yes, animal rights themselves. However, both Marx and Engels, whose influence on the development of socialist thought in the 19th and 20th centuries were decisive, opposed animal welfare as a reactionary bourgeois pursuit.2 Plus, Marx's conception of freedom is easy to read in narrowly anthropocentric terms. It stresses the liberation of free human creativity from the necessities of animal life. This view left a stain which has not been erased to this day. However, despite the "theoretical myopia" exhibited by most of their exponents, Boggs concludes that Marxism, social ecology, and deep ecology can become elements of a broader, non-speciesist vision. In fact, Renzo Llorente, in "Reflections on the Prospects for a Non-Speciesist Marxism," claims that "there is nothing in the basic structure or outlook of Marxism that commits it to speciesism" and that "certain considerations actually incline Marxism to an anti-speciesist position" (134). In their respective articles, Llorente and Ted Benton ("Humanism = Speciesism? Marx on Humans and Animals") probe Marx and Engels' views to find out just how open they might be to a worldview and politics of species egalitarianism.
Benton notes that Marx makes central use of the human/animal dichotomy in his 1844 Economic and Philosophical Manuscripts to criticize alienation of labor under private property (99). Estrangement of labor reduces human life to its animal element. Its overcoming alone will enable the homo sapiens to fulfill their humanity, both as a species and as individuals. There is every reason to believe Marx thought of other animals — being part of nature — as an extension of the human body which, like nature itself, was to be appropriated for a whole range of human uses. There is a tension in the Manuscripts between the notion of "humanization" (or transcendence) of nature and the non-differentiation between the human and the animal under capitalism. In order to resolve it, Benton proposes to revise the ontology of the Manuscripts, which recreate the Enlightenment divide between humans and the rest of nature, as well as an internal divide within the human being into an autonomous human element, and a "residual," undesirable animal side. However, in parts of the Manuscripts, especially those criticizing Hegel, Marx brings the human into closer proximity with the natural world. Other animal species have their own distinctive modes of "species-life," and fully manifest their own natures when their potential is optimally developed (114-5). Although Marx quickly pulls back, Benton deems that move unnecessary, and in fact disadvantageous to Marx's own naturalism. On this alternative reading, the alienation of labor does not stand in the way of human excision of the animal from herself, but merely precludes the development of an uniquely human (but still just one of a myriad of other modes) species-life. Further, it is this fragmentation and distortion of human life under capitalism that prevents humanity from establishing proper relations with the natural world. It seems that one could salvage Marx for anti-speciesism, excavating implicit notions of which the author himself might have been only dimly aware.
Llorente explores areas of discord between the Marxist tradition and animal liberation, concluding that the incompatibilities are "largely spurious," and can be reduced to an indefensible speciesism on part of the Left, or an equally untenable notion that human and animal liberation are mutually exclusive. He sees a more fundamental affinity between the two in the form of a "radical egalitarian orientation" that offers a chance for reconciliation (122). As did Benton, so Llorente thinks that "to the extent that a certain speciesism is constitutive of Marx's […] own thinking, Marx's views are inconsistent with his own commitment to a thoroughgoing materialism, which must acknowledge the kinship, with all its implications, between human life and other forms of animal life" (127). Still, reflecting the attitudes of the general population, most Marxists do not even consider other animals members of the moral community, and so to demand that those animals be given the status of persons, for example, is unacceptable to them. Despite these practical difficulties and the inherent conservatism typical of anthropocentric views, the alliance — and indeed coalescence — of Marxism, with its emphasis on materiality, and animal liberation, with its appreciation of the diversity of embodied sentience in the world, is possible and highly desirable.
As most of the Left is stuck with its own prejudiced view of other animals — based sometimes on more orthodox reading of the Marxist canon —, major segments of the animal protection movement remain locked within the limits of a liberal outlook. Failing to see the intimate connection between capitalism as an inherently oppressive historical form of society, they fail to criticize it and embrace an explicitly radical politics. "Capitalism […] is the highest, most maturely developed historical form of […] domination," the only one which has succeeded in completely objectifying (and commodifying) living beings (20). Much more than a question of misguided individual attitude, speciesism itself is an institutionally embedded social construct, firmly merged with the capitalist order. 19th-century slaughterhouse designs served as inspiration for the first automobile assembly line, and intensified consumption of animal flesh came to be seen as a sign of economic progress and prosperity. Today, with increased flows of global capital, the "meat equals prosperity" model has been exported from "North America and Europe to Asia, the Pacific Rim, North Africa and Latin America" (23). Boggs discusses numerous "liberal illusions" with which animal protectionists are stuck, unable to recognize the scope of the crisis. Most often addressing individual consumers, they frequently fail to realize (or acknowledge) that their efforts are nullified by the global increase in demand for "meat." At the same time, they have not worked out a way to relate to flesh consumption as "the decisive factor in altering planetary life" (78). The acreage of available arable land is inversely proportional to the searing demand for animal products, revealing much of the unsustainability inherent in the flesh-based diet. In face of all this, animal protection has trouble substantially merging with even the environmental movement; both are largely separate in organizational terms, if closer in discourse. Both are also not nearly radical enough in their demands, addressing a public which is still far behind in its consciousness of the trouble ahead. Redistributive efforts with regard to the global economy are bound to fail within the capitalist framework, the profit motive being central to its very metabolism. All the while, "neoliberalism legitimates its unsustainable practices on a foundation of technocratic arrogance, mythological belief in free-market economics, an instrumental view of nature, and contempt for other species" (80). However, most animal protectionists still believe the system as a whole is salvageable, and some tinkering will suffice to bring it into balance (historically unachieved). "Ecological balance," writes Boggs, "depends on a shift away from corporate agendas, toward a regimen of public goods, long-term social planning, renewable energy resources, reduced population levels, and a vegetarian-based agriculture — now less a matter of individual preference than of collective survival" (81). Animal protection that does not go far enough in criticizing animal commodification, calling for better treatment instead of abolition of slavery, ends up being incorporated into market logic. Examples abound.
With its exploitation of the "humane" labels trend, the Whole Foods supermarket chain is a quintessential illustration of the co-optation process. "Locavorism" (the consumption of locally grown food) is another way of turning animal rearing and slaughter into a profitable business niche. In his "'Green' Eggs and Ham? The Myth of Sustainable Meat and the Danger of the Local," Vasile Stănescu succeeds in unmasking its nativist and racist overtones, logical fallacies, and overall reactionary character.
The simplicity of the locavore argument might be its strongest suit — since it is harmful to the environment to transport food over long distances, the solution must lie in consuming food grown (and animals raised) locally. But things are not that simple. The environmental cost of transporting food is often much lower when compared with the same cost of food production (Stănescu offers convincing examples). Being a profitable market niche for producers of "organic" food, the locavore model is no alternative to the current highly unsustainable system — there is no land to sustain consumption on present levels with local-based solutions. Furthermore, locavorism fails to take into consideration the broader aspects of production and distribution within the global economy as such — although commodities other than food can be just as damaging to the environment, if not more so. Locavore enterprises themselves engage in promotion via shipping of collectibles over long distances, which to them is apparently unproblematic. Locavorism is also ripe with conservatism, invoking romanticized images of America of the days passed. However, the past had a darker side which is lost in the pastoral fairytale (247). It is hostile to immigrants and "others" more broadly, and content to see women under patriarchal dominance, tied to the household. Antifeminist sentiments pervade the animal protection movement itself, which is a topic undertaken by Carol Adams in "After McKinnon."
Adams finds sexual inequality in the status of women within the movement, as well as in the choice of animals on whose liberation it focuses. Sexism expresses "a systemic inequality of power," and works through sexuality as "a social construct of male power: defined by men, forced on women, and constitutive of the meaning of gender" (258). Thus, sexuality cannot be decoupled from gender oppression, as liberal feminism would have us believe. Failing to appreciate the intersections of speciesism and sexism, the animal protection movement ends up reproducing various forms of sexual inequality. The human is represented by man, prized human attributes by manhood, reason by culturally produced conceptions of male reason. On the other hand, femininity is equated with that which masculinity transcends, making up the overall narrative of Western philosophical and political thought — the social contract of who matters and why is already structured by power inequality, only reflected in ideologies of domination. The "other" is already subordinate, serving instrumentally as a springboard for the establishment of masculinity as the norm.
Women's labor and degrading images are employed in the animal movement itself, as if one form of exploitation could be wholly inoculated from another in a singleminded focus on the suffering of other animals. Further, the movement downplays the role of emotion as it holds fast to what it deems its foundational texts by Peter Singer, Tom Regan, and more recently, Gary L. Francione — all of them rationalists strongly favoring privileged, disembodied, abstract male reason in the foundation of a nonspeciesist ethics. Their views stem from the very same logic of instrumental reason that makes technologically and scientifically advanced exploitation possible in what Derrida called "a two-century war on pity" (278). Challenging their views, Josephine Donovan in "Sympathy and Interspecies Care: Toward a Unified Theory of Eco- and Animal Liberation" seeks to redeem the significance of sympathy for eco- and animal liberation.
Donovan utilizes insights from a variety of theoretical approaches, most notably sympathy theory and phenomenology. Sympathy, she writes, does not preclude the operation of the intelligence, and does not entail, as empathy might, "'losing oneself' in another's feelings" (280). Max Scheler proposed that sympathy is a form of understanding alternative to the scientific mode of objective knowledge. Facilitating the entry of phenomenology into the social sciences, he acknowledged its broader implications for the entire animal world. What is often clear to the careful observer of animal life has to be elaborated to the scientist and philosopher steeped in the Cartesian tradition, and so, Scheler says, " [W]e can understand the experience of animals" (281). We do so by "attending to their behavioral and expressive signs: these have as their referent the animal's emotional and psychological state," and "we have here […] a universal grammar" (281, Scheler qtd. by Donovan; emphasis in original). No morality is possible, unless we first develop sympathy as a kind of intimate connection and identification with that which to Cartesian eyes is dead and inert. That "others live in us" is an insight that comes before a sense of egocentricity (283).
The material embeddedness in the world characteristic of an ethic emphasizing embodied care and relatedness to others can in fact open us up to the real-world, political dimensions of life so often obscured in idealist ethical models. Kant is always up for criticism in Critical Theory and Animal Liberation, and deservedly so. Maurice Merleau-Ponty has once criticized Kantian politics as holding a number of assumptions which in the end make politics itself "unthinkable."3 In essence, the world is not so "well-made" as to make Kantian moral action possible: individual freedoms collide, human existence as an autonomous moral subject is not at all guaranteed, and abstention from violence (epitomized perhaps in the attitude of a vegan who does not engage in politics directly) is not sufficient to eliminate it (Whiteside 104). Further, the exposition of the truth of oppression does not suffice to make freedom prevail and overshadow exploitation. The above makes me think that the animal protection movement's romance with male idealist thinking and its infatuation with liberal apoliticism are closely interrelated. Sympathy-based ethics, which are always less than a step removed from politics, can open our eyes to an improved understanding of what the current crisis requires, and what the needs of those involved are. It may help us comprehend the entanglement of patriarchy, speciesism, racism, and other varieties of oppression within the nexus of capitalism.
In the last analysis, it is the capitalist state that guarantees the continued existence of masculine human domination of other animals. Gearing its policies toward making animal exploitation optimally profitable, it makes liberal-oriented attempts at changing individual attitudes and introducing legislative changes terribly insufficient. Therefore, there is every reason for the inclusion of animal liberation (as a profound critique of speciesism) into the socialist ethos (with socialism being the most elaborate and clearly articulated critique of capitalism) in the search for a new, egalitarian mode of natural and social relations. The profound crisis of a world drowning in unnecessary suffering requires just such a response. A word of caution as regards the role of critical theory itself is called for.
Frankfurt School theorists have been targeted for criticism for their detachment from social and political practice. Notably, Perry Anderson has described them in his Considerations on Western Marxism as intellectuals removed from the practical struggles of their day. Theirs was an historical period in which hopes once associated with revolutionary socialism in Western Europe had failed, and Stalinism had thoroughly corrupted the Soviet State.4 In the aftermath of the 1920s, -30s, and after World War 2, many communist and socialist parties adopted reactionary policies. Dominated by bureaucrats, they became hostile to deviation from the official party lines and focused on building up electoral popularity. The revolution had been erased as a de facto aspiration. The genuine critical theorists had to seek home elsewhere, ultimately ending up at universities. There they could at least write and publish, observing the decay of radicalism in working-class movements from a safe distance. The failure of early 20th-century insurrections and the horror of global war had instilled in many of them an acute pessimism (Adorno), and where a semblance of optimism remained (Marcuse), it was for the most part politically impotent.
Insofar as the contributors to Critical Theory and Animal Liberation find inspiration for critical thought in the legacy of the Frankfurt School, it seems important to qualify the potential for real-world political action, not just reflection, that can be found therein. Understandably, it takes a leap of faith not to allow one's pessimism to result in inaction. Whether Adorno, Horkheimer, and others didn't want to do politics, or didn't know how to do it, Anderson is right in interpreting their withdrawal as a sign of political crisis and failure. Today, there is much reason to believe that critical theory itself will continue to serve as a refuge for intellectuals. On the one hand, "praxis […] is already present in the beginning of the theory."5 Thus, doing applicable theory is a form of political practice. But on a different view, theory is not-yet-practice. As a mere beginning, it requires a political form, or structure, to carry actual political weight. The market forces have entered the university. It is time for critical theory to enter the world.
Critical Theory and Animal Liberation is a mature attempt at a theoretical reconciliation of struggles which have so far been conducted largely separately. Without such an effort at bringing the dispersed liberationist movements together, no theoretical totalization and unified action are possible against a threat that knows no species boundaries. Theory-action-change is a triad in circular movement, all of its elements indispensible. Contributors to this volume succeed in identifying promising avenues through this movement can proceed.
Due to its exercise of deepening the critique of oppression and its potential to inspire a vision of the social world made whole, Critical Theory and Animal Liberation is a highly recommended read. For a scholarly work, it is written in clear and forceful prose. My hope is that it finds a responsive audience within academia — among intellectuals ready to look at the broader picture. In fact, I believe it is crucial that it should. One of the basic conditions for transcending current organizational fragmentation and divorce of theory from practice is for academics to feel once more at home on the ground where the battles are fought, becoming truly involved in remaking our world. No book alone can make that happen. But if this one can gain traction with the mind of the scholar who is willing to act through more than just her professional research, the necessary links may be forged between activists and more traditional intellectuals to further the development of oppositional culture, values, and movements.
1. Jason Hribal, Fear of the Animal Planet: The Hidden History of Animal Resistance. Oakland: AK Press, 2010.
2. Karl Marx & Friedrich Engels, Manifesto of the Communist Party. London: Pluto Press, 2008. 76.
3. Kerry H. Whiteside, Merleau-Ponty and the Foundation of an Existential Politics. Princeton: Princeton UP, 1988. 103-110.
4. Perry Anderson, Considerations on Western Marxism. London: Verso (3rd edition), 1989. 24-48.
5. Herbert Marcuse, Studies in Critical Philosophy, trans. by Joris de Bres (Boston: Beacon Press, 1973, reprint of New Left Books, 1972), 5 (after J. Sanbonmatsu, Critical Theory and Animal Liberation, 5).


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4K-8K UHDTV Satellite Broadcasting Leads Day One of the BEIT Conference at NAB
NHK, Japan's Broadcasting Corporation, has been taking a leading role in popularizing UHDTV services since 2013. The company has developed their own playout systems for both 4K and 8K channels based on advanced digital satellite broadcasting technologies.
A discussion of this technology will lead off the conference on Broadcast Engineering and Information Technology on Saturday, April 6.
In a discussion of both 4K and 8K broadcasting systems, Yo Narita, technical engineer in the Engineering Administration Department at NHK, will discuss the technical features of 4K and 8K. He will focus on video compression, media transport, IP multicast transmission, 16APSK modulation and hierarchy modulation to accommodate the attenuation of the signal due to rainfall.
These advanced technologies will enable users to expand their services, such as UHDTV, High Dynamic Range, 22.2 multichannel sound, subtitle and closed caption based on Timed Text Markup Language, HTML5 media content and an Electric Program Guide.
Narita, a graduate of Hokkaido University in Japan, is the system project manager for 4K/8K broadcasting for NHK. The paper will be presented on April 6 from 1:30 to 2:50 p.m at location NM260-A at NAB.
Following this session in N260-A on Saturday, April 6, will be UHD beyond the TV, bringing the experience from a Russian stadium to an auditorium in Rio de Janeiro with UHD TV and immersive audio. It runs from 3:20 to 4:40 p.m.
The FIFA World Cup is one of the most anticipated events in Brazil each year. Reproducing the atmosphere of the stadium is a big challenge for broadcasters.
In 2018, TV Globo had a proof of concept of how a new terrestrial standard could enrich its viewers experiences in the home with higher quality, increased spectrum usage and additional services.
The quality aspect was demonstrated in a 400-seat auditorium with UHD (4K and 8K) projection along with Dolby Atmos of the live matches. Other aspects were experimented with through an ATSC 3.0 transmission trial using LDM, multicamera synchronization and target advertisements.
Helio Kuwabara, support specialist at TV Globo, will lead the discussion with a focus on immersive media, including augmented and virtual reality, UHD and HDR.
Simultaneously, there will a presentation titled Towards Mass Deployment of CMAF (for Common Media Application Format) at the BEIT conference. The format brings the television industry closer to a single format for OTT distributors and playback support on all consumer electronics devices.
The ultimate goal is to reduce the complexity when delivering video online. This session will be held in N260-E on Saturday, April 6, from 3:20 to 4:40 p.m.
Since its inception, the Consumer Technology Association's CMAF project and its members have made significant progress in bringing this technology closer to mass deployment. There are now finalized and published content and web media API specifications, as well as operational test suites and clients capable of playing CMAF content.
In this talk, Yuriy Reznik, technology fellow at Brightcove, will discuss the benefits that adoption of CMAF will bring, as well as challenges that the implementation community may still face in updating existing OTT media publishing workflows to support CMAF.
Reznik will share specific examples and experiences that an engineering team at Brightcove had in building support for CMAF.
Want to know more about this year's BEIT Conference? Click the link here to see the official schedule along with a snippet of information about each presentation.
Would a free exhibit's pass help? Click this link or the image below and enter the code MP01at the correct prompt.
Here are some additional articles about Broadcast Engineering and Information Technology (BEIT) sessions taking place at NAB 2019 in which you may be interested.
Opening BEIT Session Looks At Developing Future Digital Strategies
4K-8K UHDTV Satellite Broadcasting Leads Day One of the BEIT Conference at NAB
I Never Metadata I Didn't Like, Monday BEIT Session at NAB 2019
BEIT Session: Assessing The Benefits And Challenges Of Cloud-Based Production
NAB 2019 BEIT Sessions to Examine Cloud Solutions
BEIT Monday- AI Technology is Changing the Future of Video Compression
Data Security To Be Focus of BEIT Sessions at NAB
BEIT 2019 Conference Offers a Detailed Look at All-IP REMI Production In Australia
BEIT at NAB: Artificial Intelligence in Media
5G Overlay Will Boost Mobile TV, Says This BEIT Speaker
BEIT Monday Session--Using AI to Generate High-Quality Slow Motion Videos
Monitoring For Next Gen Audio Under Examination At BEIT NAB 2019 Conference
BEIT Conference at NAB 2019: Managing Multiple MAMs
At BEIT: Learn Why Operators Need to Align Linear With on Demand For Hybrid TV Success
Sunday BEIT Sessions: ATSC 3.0 Academy 1 and 2
BEIT Paper Track: ATSC 3 Academy I: Lessons from Early Trials
BEIT Paper Track: Recommendations for Professional Media Networking (PMN)
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Grandparents Rights
In recent years, many states have passed laws allowing grandparents to have certain rights to visit their grandchildren.
When one's child undergoes a divorce or a parent becomes deceased and the former spouse has custody, the grandparents may be excluded from the grandchild's life. This is also true if the custodial parent moved out of state. Arizona does allow a grandparent to petition the Arizona court to obtain visitation rights with the grandchild.
Our family law attorneys are very experienced in this area.


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$27.50 – General Admission Floor
$22.00 – General Admission Balcony
*plus applicable service fees
Tickets are also available service charge free at The Fox Theater's Box Office (located on the 19th street side of the theater) on show dates and on Fridays from noon – 7:00pm.
For an additional $50.00, you can opt in to upgrade your experience to include access to the exclusive Telegraph Room before, during and after the show!
Join us at The Den one hour before doors for food & drinks!
All doors & show times subject to change.
Add this event to your calendar:
The Midnight
There is a Japanese term: Mono no aware. It means basically, the sad beauty of seeing time pass—the aching awareness of impermanence. These are the days that we will return to one day in the future only in memories.
The Midnight consists of Tyler Lyle (a songwriter from the Deep South) and Tim McEwan (a producer from Denmark).
Their latest release Kids is available now.