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Canon Showcases Range Of Imaging Solutions For Small Business Owners And Entrepreneurs At GROWCO 2014 Conference
MELVILLE, N.Y., May 20, 2014 – At Inc. Magazine's GROWCO: Grow Your Company Conference in Nashville, May 20-22, 2014, Canon U.S.A. Inc., a leader in digital imaging solutions, will demonstrate a variety of workflow productivity and efficiency solutions including multifunction printers and document scanners at the Canon booth (#3).
The annual conference is aimed at helping businesses continue to grow and develop, and Canon looks to provide entrepreneurs and business leaders options to maximize office productivity, and help achieve long-term success. The conference provides an opportunity for Canon to showcase affordable and versatile imaging solutions that help business professionals prosper in their industries.
Robust and Flexible Business Printing Capabilities
Productivity and overall efficiency in the office are crucial to the success of any business environment. Helping users to easily manage print jobs from virtually anywhere in their home or small office is the Canon PIXMA MX922 Wireless1 Office All-In-One Printer. To help maximize user productivity and reduce overall printing costs for large-volume jobs, the PIXMA MX922 printer has a 35-page Automatic Duplex Document Feeder, and utilizes a high-capacity 250-sheet paper cassette to help limit the disruption of reloading paper. The sleek, compact design can easily fit in most home offices and handle a range of printing jobs, including CD or DVD projects due to the Direct Disc Print capabilities, which removes the need for additional and sometimes expensive software solutions for printing labels.
The Canon PIXMA iX6820 Wireless1 Inkjet Business Printer is an excellent office solution for users looking to print and produce materials that are a combination of text and graphics. Ideal for business projects requiring graphic detail in color and black-and-white, the printer features five individual ink tanks, and utilizes optional high-yield black cartridges for larger print jobs. There is also a Solution Template option to help ensure endless creative possibilities for new projects such as posters, fliers, menus and more for clients or other business ventures. The printer's Quiet Mode2 also helps ensure the device fits in seamlessly with any business location without interruption.
Combining print, copy, scan and fax needs into one device, the imageCLASS MF6160dw Laser Multifunction Printer provides users with an expansive feature set to help boost productivity in small to medium sized offices. Included in this feature set is a broad range of mobile capabilities such as the compatibility with the Canon Mobile Printing app3 and the Canon Mobile Scanning for Business app.4 Also included in this feature set is compatibility with Apple AirPrint,5 which allows users to wirelessly print photos, emails, web pages and documents from select iPad, iPhone or iPod Touch devices. The imageCLASS MF6160dw MFP is also equipped with "Send" technology, which gives users the ability to send scanned documents and forward received faxes to a recipient through email or a file server to help improve office workflows. Additionally, a high capacity cartridge is available as a replacement consumable so users can also enjoy a lower cost per page as compared to the standard cartridge.
Helping to ensure office efficiency with its four-in-one functionality, the Color imageCLASS MF8580Cdw Laser Multifunction Printer features convenient print, copy, fax and scan capabilities in a fully wireless1 and networkable device. The printer also features an array of user-friendly features, such as a seven-line color LCD Display and Secure Print functionality to help ensure confidential documents end up in the right hands. Users also have the ability to send scanned documents and forward received faxes to a recipient through e-mail or file server.
Using the free downloadable Canon Mobile Printing app3 for select imageCLASS models and the Canon Easy-PhotoPrint application for wireless PIXMA models,6 users can conveniently print a variety of file types directly from compatible mobile devices, including Apple and Android devices.
High Quality Output and Enhanced Connectivity
With the rise of telecommuting and the mobile workplace, Canon's new Color imageCLASS LBP7110Cw printer features built-in wireless1 capabilities so documents can be printed from virtually anywhere in their home or office. To accomplish this, users will gain access to a brand new software-based wireless setup tool that takes customers through the process of finding and connecting to the appropriate network. The imageCLASS LBP7110Cw printer also offers mobile connectivity, so users can print directly from a smartphone or tablet through the Canon Mobile Printing app3. Specifically catering to users who need higher volume output, the Color imageCLASS LBP7110Cw printer offers an optional high-capacity black toner cartridge.
Compact and Portable Solutions
Helping to improve information accessibility, management and collaboration in the office environment is the imageFORMULA DR-C125 document scanner. With a compact, space-saving design, the scanner can be ideal for general purpose scanning in office settings. Scanning batches of up to 30 documents at a time, the imageFORMULA DR-C125 scanner can handle a wide variety of document types, including thick or thin documents, plastic or embossed cards, and can scan both sides of an item in a single pass. The imageFORMULA DR-C125 scanner also works with both Windows? and Mac? computers.
For the mobile professional, the imageFORMULA P-208 and P-215 Scan-tini personal document scanners help make it easy to manage and organize information. Each can handle a variety of items, such as receipts, business cards, bills and contracts, yet easily fit in many briefcases or carry-on bags, helping to create a flexible corporate culture where employees can work virtually any time or anywhere. When combined with the optional WU10 Wireless Adapter and Battery Pack and free downloadable Canon CaptureOnTouch Mobile app, the imageFORMULA P-208 and imageFORMULA P-215 scanners work wirelessly not only with Windows and Mac7, but with select iPad, iPhone and iPod touch devices.8
The lightweight Canon PIXMA iP100 Mobile Printer is designed to fit easily onto a desk with limited space or into many carry-on bags, making it the perfect laptop companion for business travel. The printer's high-quality output can be ideal for creative entrepreneurs who need to distribute images quickly. Its patented print head technology and five-color ink system creates high quality 4" x 6" borderless prints in approximately 50 seconds.9
For more information on these products, or Canon's full line of imaging products, please visit www.usa.canon.com.
About Canon U.S.A., Inc.
Canon U.S.A., Inc., is a leading provider of consumer, business-to-business, and industrial digital imaging solutions. With approximately $36 billion in global revenue, its parent company, Canon Inc. (NYSE:CAJ), ranks third overall in U.S. patents registered in 2013† and is one of Fortune Magazine's World?s Most Admired Companies in 2014. In 2013, Canon U.S.A. has received the PCMag.com Readers? Choice Award for Service and Reliability in the digital camera and printer categories for the tenth consecutive year, and for camcorders for the past three years. Canon U.S.A. is committed to the highest level of customer satisfaction and loyalty, providing 100 percent U.S.-based consumer service and support for all of the products it distributes. Canon U.S.A. is dedicated to its Kyosei philosophy of social and environmental responsibility. To keep apprised of the latest news from Canon U.S.A., sign up for the Company's RSS news feed by visiting www.usa.canon.com/rss and follow us on Twitter @CanonUSA.
For media inquiries, please contact firstname.lastname@example.com.
† Based on weekly patent counts issued by United States Patent and Trademark Office.
Specifications subject to change without notice.
Apple, iPad, iPhone, and iPod touch are registered trademarks of Apple Inc. AirPrint is a trademark of Apple Inc. IOS is a trademark or registered trademark of Cisco in the U.S. and other countries and is used under license.
All referenced product names, and other marks, are trademarks of their respective owners.
1Wireless printing requires a working network with wireless 802.11b/g or 802.11n capability. Wireless performance may vary based on terrain and distance between the printer and wireless network clients.
2Quiet mode reduces operation noise made possible by halving the process speed. Quiet Mode may affect processing speed and may not lower all sound. Quiet Mode is only compatible with certain paper sizes or types. Special Mode has higher priority than Quiet Mode.
3Requires Canon Mobile Printing app available free on the Apple App Store. Compatible with iPhone 5S, iPhone 5, iPhone 4S, iPhone 4, iPad mini, iPad 4, iPad Air, iPad 2, and the original iPad running iOS 6.0.1 - 6.1.2. Supports Android OS 2.3.3 - 4.2.2.
4During imageCLASS device discovery, user may be prompted to update device firmware depending on the purchase date of the unit. The firmware can be found by going to usa.canon.com/support and searching your model under "Drivers & Software". For update instructions, see the document bundled into the firmware download. The app supports devices running iOS 5.1 or later and is available for the iPhone 5S, iPhone 5C, iPhone 5, iPhone 4S, iPhone 4, the New iPad (4th Generation), iPad (3rd Generation), iPad 2, the original iPad and the iPad Mini.
5AirPrint functionality requires an iPad, iPad Mini, iPad 2, iPad Air, iPhone 3GS or later, or iPod touch 3rd generation or later device running iOS 4.2 or later, and an AirPrint-enabled printer connected to the same network as your iOS device. A printer connected to the USB port of your Mac, PC, AirPort Base Station, or Time Capsule is not supported.
6Requires Canon Easy-PhotoPrint for iPhone app, available for free on the App Store, Canon Easy-PhotoPrint for Android app available for free on Google Play, or Canon Easy-PhotoPrint for Windows RT, available for free in the Windows Store. Compatible with iPhone 3G, 3GS, 4, 4S, 5, iPad, iPad mini, iPod touch, Android devices running Android OS 1.6 or later, and Windows RT devices.
7Mac OS 10.5.8 to 10.9 (P-215) Mac OS 10.6 to 10.9 (P-208)
8Compatible with iPhone 3GS or later, iPod touch (3rd generation or later), iPod touch (4th generation or later), and iPad devices. Requires iOS 4.3 or later.
9ISO/IEC 24734, 24735 define the default print and copy speed measurement methods. Print speeds are the averages of ESAT in Office Category Test for the default simplex mode, ISO/IEC 24734, excluding time to print the first set. Copy speed is the average of FCOT, ISO/IEC 24735 Annex D. ADF copy speed is the average of ESAT in General Performance Test for the default simplex mode, ISO/IEC 24735, excluding time to copy the first set. See www.usa.canon.com/ipm for additional details.


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Bridesmaid Gifts
Bridesmaids help make your wedding day one to remember, so why not honor them with an affordable personalized bridesmaid gift that they'll always treasure? Choose from stylish personalized jewelry like sterling silver charm bracelets, trendy bar and party ware, delicate trinket boxes, compact mirrors, and much more. Each item can be personalized, providing a lasting memory for the special recipient.
Our initial koozies, personalized wine glasses and trendy tumblers are some of our top selling bridesmaid gifts. Other favorites for junior bridesmaids and flower girls are the custom picture frames. Each frame comes with your personal message and choice of several color combinations. Choose from the Personalized Junior Bridesmaid frame, Personalized Flower Girl Frame, or the Personalized Bridesmaid Frame.
We also have a great selection of personalized groomsmen gifts as well. If you are purchasing please allow 2-3 days or engraving or monogramming before shipping. Shipping normally takes 5-6 days

subset: commoncrawl


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PHILADELPHIA (AP) Damion Lee scored 20 points and Drexel held Georgia State without a basket for nearly 14 minutes in a 68-57 Colonial Athletic Association victory Saturday.
Lee hit four 3-pointers, including two in the second half that helped the Dragons (8-11, 4-3) extend their lead to 12 points after the Panthers (10-12, 5-4) had gotten to within three, 43-40, with 9:47 remaining.
Georgia State, which had won four straight, didn't score a basket for the final 8:35 of the first half and the opening 5:10 of the second.
Frantz Massenat had 15 points and eight assists for Drexel, which defeated Georgia State 77-60 Jan. 2 in Atlanta.
Georgia State's Manny Atkins had his first double-double, getting 15 points and 10 rebounds.
The Panthers shot just 27.7 percent (13 of 47). They made 25 of their 29 free throws (86.2 percent) but Drexel was even better, making 21 of 22 (95.5 percent).


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Floorplan & Design | Showhouse Gardens | Showhouse Sponsors | Resources & Articles | Photo Gallery
About the SG Blocks, Harbinger House, Designed by Lawrence Group
West Coast Green's SG Blocks, Harbinger House, Designed by Lawrence Group will be a spectacular and visionary example of innovative residential design and execution that's not only affordable, but also highly functional and technologically advanced while still being tremendously inviting. Literally, at its core, the 1700 sqft two-story home will be made of reused shipping containers, which will make construction, in any environment, sustainable, fast, and safe.
Being built right on the tradeshow floor, the home will open to a series of outdoor living spaces and decks, showcasing a dramatic outdoor kitchen with energy efficient Whirlpool appliances, and a stunning garden of native and naturalized plants and mature olive trees.
Every aspect of the home's design, build, materials and features will be evaluated and documented to assure the home's Green Point and LEED for Homes certification and Zem Joaquin of ecofabulous fame is designing the interior that will leave you stunned.
SG Blocks, Harbinger House, designed by the Lawrence Group - The Build
And the winner is……
Harbinger House. We are excited to announce that the winner of our contest is Gregory Schaefer,, the resident chef on Planet Green's Daily news show "The G Word". Inspired by the "cutting edge" use of technology and recycling in the construction of the Showhouse, Gregory sees the Harbinger House as a symbol of "looking forward to the future of design and sustainability".
"By definition, a harbinger is something which allows us to see the future, a foretelling, a symbolic event or bridge. I think we usually are aware of these in hindsight, but here, today we can clearly see the future. The Harbinger House is a model of sustainable design that needs recognition for its forward thinking vision and creativity."
Floorplan & Design | Showhouse Gardens | Showhouse Sponsors | Resources & Articles | Photo Gallery


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The Nokia 7310 Supernova is a Tri-Band candybar that takes the 7210 design and gives it a little boost. At a slim 12mm this is definitely a phone to carry around without a problem. The weight is only 83 grams which means you'll be able to walk around with it uninhibited.
The screen is a generous 2 inches which means you'll be able to see all the menu options with great quality and not have to squint to understand them. Some interactive options include a vibration alert and a phonebook that can hold 2000 entries.
A microSD slot that can hold up to 4GB will be the key to playing your multimedia. And with the easy to use mp3 player using this phone as your own personal dj. EDGE connectivity will let you download multimedia on the go. And the USB connection will let you move files from the computer to the phone.
Messaging comes in the form of SMS, MMS, Email, and Instant Messaging, give you lots of ways to get in touch with people. The 2 Megapixel camera is very strong and will take pictures in a clear 1600 by 1200 resolution.
© Copyright ElectronicsForce.com. All third party images, logos and brands are property of their respective owners.


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In the Olympics, women can paddle a kayak but not a canoe. Some men think it should stay that way.
As the canoe sprint competition wrapped up Saturday, the medalists in the men's kayak four criticized plans to include women's canoe single (C1) and double (C2) in the next Olympics.
"I don't think the women's canoeing like C1 or C2 belongs (in the) Olympic Games," said Erik Vlcek, who took silver with Slovakia.
U.S. & World
His argument was that women canoeists are just not good enough. A Czech paddler joked that canoeing is harmful for a woman's posture.
Their comments underscored how gender equality remains an unsettled issue in canoe sprint, a flatwater sport where athletes race in canoes or kayaks.
In Rio, there were eight events for men — five kayak and three canoe — and only four for women, all kayak. It's one of the few sports on the Olympic program with more medals for men than women, and the International Canoe Federation has come under pressure to even things out.
"If we like to guarantee canoe in the Olympics we need women in the Olympics," International Canoe Federation president Jose Perurena told The Associated Press.
For Tokyo 2020, the federation has decided to cut two men's events — the C1 200 meters and K2 200 meters — to make room for two canoe events for women.
Max Hoff, who won gold with Germany in the men's K4, agreed with Vclek that women's canoeing events aren't competitive enough and shouldn't replace men's events that are.
"They have to improve the women's canoe so that when they get into the Olympic program they are really good," he said.
Hoff said he understands that canoe sprint risks being kicked out of the Olympics if it doesn't achieve better gender balance "but for us boys we're sorry about that because some disciplines of our racing are gone."
Women's canoe events were introduced to the canoe sprint world championships in 2010.
Perurena said that women canoeists are already competing at a high level and that by Tokyo their events will be as competitive as the men's.
He called the canoe sprint competition in Rio a great success, partly because of the good weather and the scenic setting on a lagoon surrounded by mountains and the iconic Christ the Redeemer statue.
Germany won four of the eight men's events while Spain won two and Ukraine and Britain one each.
Danuta Kozak of Hungary dominated the women's competition, winning gold in the K1, K2 and K4 events over 500 meters. She's the first female kayaker to win three gold medals in the same Olympics. New Zealand's Lisa Carrington defended her Olympic title in the K1 200 meters.
Female competitors have long called for more gender balance in canoeing, though many also show sympathy for male colleagues whose events are being dropped from the Olympic program.
"As women we are happy that there are more races for us," said Franziska Weber, who won silver medals for Germany in the women's K2 and K4. "But it is also sad for the men that there are some great events that we miss in the next Olympics."
Josef Dostal, who got bronze with the Czech Republic in the men's K4, joked that his team mates were split on allowing women canoeists in the Olympics, with one in favor because "they are beautiful," another against and a third "has a wife so he cannot say a word."
Dostal also quipped that women would develop an unnatural posture from canoeing, in which athletes kneel in the boat and paddle on just one side of it. Kayakers sit down and use a paddle with blades on both ends.
"Canoeists are always like one shoulder up, one shoulder down, he said, demonstrating what he meant with his body. "Imagine all the girls walking like that."


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BOSTON — State officials are promising to close costly loopholes that allow public employees to collect unemployment benefits while also drawing a paycheck from the city or town they work for.
In a report released Thursday, a nine-member task force convened by Gov. Deval Patrick is recommending a series of reforms designed to put an end to what some call an abuse of the unemployment system by some teachers, firefighters and police officers.
Recommendations include:
* Any public employee with a pension of $53,920 or higher would no longer be allowed to collect unemployment benefits. This would prevent retirees who temporarily return to work for their former employer in order to fill a "critical need" from collecting unemployment benefits after the employer finds someone to fill the position permanently.
* Teachers who receive layoff notices from school districts looking to protect themselves against the effects of budget cutbacks would no longer be able to collect unemployment benefits. Many of these teachers were receiving unemployment benefits over the summer, even though the district must pay them through the end of August and continue to provide health-care coverage during this time.
* School-bus drivers and crossing guards would no longer be eligible to collect unemployment benefits for the whole summer, all school vacations, professional-development days when the schools are closed, and even the day after Thanksgiving.
* Election officials and workers would no longer be allowed to list their stipends on unemployment claims.
Patrick proposed the nine-member Municipal Unemployment Insurance Task Force in March after more than 20 municipal officials sent him a letter drawing attention to double-dip loopholes in the state's unemployment system.
A highlight of the letter, written by Lynnfield Town Administrator Bill Gustus, was an explanation of how a retired Lynnfield police officer collected unemployment benefits while also collecting a $36,192 pension and up to $25,000 in police details.
State Labor Secretary Joanne Goldstein responded by asking the public to report examples of unemployment abuse on the state's Labor and Workforce Development website. Besides asking the public to report unemployment-insurance abuse, Goldstein sent a letter to leaders of all 351 Massachusetts communities inquiring on ways public employees might bilk the system.
Last year Patrick filed legislation to prevent retired public employees from receiving both a pension check and unemployment benefits. The legislation targets retirees who are allowed to return to their jobs part time, then quit and collect unemployment while still receiving their pensions.
The new recommendations are expected to be included in a piece of legislation to be filed when the Legislature reconvenes in January.
The task force is composed of state Labor Secretary Joanne Goldstein, Salem Mayor Kim Driscoll, Newton Mayor Setti Warren, state Sen. Dan Wolf, D-Harwich, state Rep. David Torrisi, D-North Andover, Massachusetts Taxpayers Association President Michael Widmer, retired Appeals Court judge Raya Dreben, Massachusetts Teachers Association President Paul Toner and Massachusetts AFL-CIO Executive Vice President Jennifer Springer.
Follow Chris Camire on Twitter @camirereports.


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Download A Poison Tree Study Guide
(Poetry for Students)
First Quatrain
On first contact with "A Poison Tree," a reader may be deceived by the apparent simplicity of the poem. It seems like one more example of the children's verses and nursery rhymes that had become popular and were being published in the later part of the eighteenth century. The most famous collection was the one attributed to "Mother Goose." Such verses were intended to teach children moral lessons through easy-to-remember rhymes and catchy rhythms.
"I was angry with my friend; / I told my wrath, my wrath did end," Blake begins. The language and sentiment are simple and hardly need to be explained even to a young child. Someone is speaking of his direct experience: He was angry at his friend. He told his friend that he was angry, and the result was that his anger went away. The whole thing is presented in a neat package tied up and resolved by the rhyme of "friend" and "end." In contrast to this way of handling anger, the speaker says, "I was angry with my foe: / I told it not, my wrath did grow." Again the verse seems clear and simple, and so, too, the lesson. When people do not say how they feel, the bad feeling becomes worse. The latter two lines of the quatrain, furthermore, seem to reinforce the wisdom of the first two: Say what you feel; do not suppress it, or things will get worse.
The analogy the reader is led to draw between the first set of two lines, or rhyming couplet, and the second couplet is not exact. The situations are different. In the first couplet, the speaker is angry at his friend; in the second, at his foe. This difference immediately makes the simple poem less simple. The lines are not really moralizing about confessing or concealing anger. They are referring to the way people classify other people as friends and foes and to the different ways people treat friends and foes. By extension, the poem considers the nature and consequences of anger, exploring how it grows and what it grows into.
Second Quatrain
The second quatrain, composed of two more rhyming couplets, seems less like a child's verse than the first quatrain. "And I waterd it in fears," the speaker says, "Night & morning with my tears: / And I sunned it with smiles, / And with soft deceitful wiles." In these lines, the speaker tells how he has tended and cultivated his anger, how he has made it grow. He is not suggesting a moral, as he does in the first quatrain, but he is examining a process. He is revealing the pleasure he takes in his own slyness. He also begins to speak using metaphor. Metaphor allows one thing to suggest or stand for something else. The "it" of the first line of the second quatrain refers to the speaker's wrath, but he speaks of his wrath not as if it were an emotion, which it is, but as if it were a small plant. He "waterd" his anger with his tears, and, using another metaphor, he "sunned it with smiles / And with soft deceitful wiles."
Wiles are sly tricks, strategies intended to deceive someone into trusting. The speaker is laying a trap for his foe, tempting him to desire something that seems alluring but is harmful. As he pretends to be friendly to his foe, the very act of being friendly strengthens his wrath. The false smiles he bestows on his foe act like sunshine on the plant of his wrath. The friendlier the speaker seems, the more hostile he really is, and the worse are his intentions. The clarity of innocence is gone. The speaker's behavior does not look like what it is. He is not what he seems. By using metaphor, by talking about anger as if it were a plant and about hypocrisy as if it were sunshine, the speaker represents the duplicity of his behavior in his language. He makes his behavior appear more attractive than it is.
Third Quatrain
What is a figure of speech , a metaphor, in the second quatrain seems to become the thing itself, an actual tree, in the third. "And it grew both day and night," the speaker says. The "it" must refer to his wrath, which he has been cultivating with "smiles, / And … soft...
(The entire section is 1,782 words.)


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Recology seeks higher rates in S.F.
Starting this year, San Franciscans may have to pay extra for that recycling bin full of discarded wrapping paper.
A new proposal from Recology, the city's trash hauler, seeks to increase collection rates starting in July 2013 as people continue to throw out less garbage and recycle more, and many customers who don't step up their recycling habits will face a price increase on their monthly bill.
Recology officials say that since the last rate increase in 2006, more people have switched to smaller black trash barrels and requested larger barrels for free recycling and compost services.
To make up for lost revenue, when customers switch to smaller and cheaper black bins, the company now plans to add a $5 base charge for every customer and bill residents $2 for each 32-gallon green compost and blue recycling bin.
"As we move towards zero waste and as the trash stream continues to shrink as a percentage of total service, it is vital that the rate structure apply charges to all services," Recology wrote in its draft proposal to the city.
In the proposal, Recology said it needs to raise rates nearly 24 percent to fund its programs and account for rising fuel and operating expenses. Under current rates, Recology would bring in $212.8 million a year, which is $50.5 million less than it says it needs next year.
Seeking stability
The company said it does not know how much money the new rates would generate since its revenue would be based on customers' requests, but officials hope it would cover its operating expenses.
"We need to change the structure to create stability," said Jon Braslaw, Recology's vice president and assistant group manager for the San Francisco region.
The typical resident has 32-gallon black, blue and green barrels, and pays $27.91 a month. Switching to a 20-gallon black bin and upgrading to a 64-gallon recycling or compost bin will cost $27.13 a month.
But if that typical resident takes no action, that trio of 32-gallon bins will cost $34.54 a month.
Customers who already have a 20-gallon black container and 64-gallon blue and green bins will see their rates go from $21.21 a month to $27.13.
Increased recycling "has been so successful to the point where people don't have much in their black bins," said Paul Giusti, Recology's public affairs and business manager for the San Francisco region.
Shrinking black bins
"The problem is we can't continue to load all the costs for these programs onto a black can that's diminishing."
Recology's proposed rates are comparable to trash collection fees in neighboring cities.
In San Jose, residents pay $29.95 a month for a 32-gallon trash bin, and the cost of any size recycling bin is included. Oakland residents also have recycling included in their $28.63 monthly fee for 35-gallon trash cans.
Single-family residences aren't the only ones affected by the proposed changes. Apartment buildings, which previously had the same rates as single-family residences, will see a $5 base rate applied to each dwelling unit with a 32-gallon barrel costing $27.91 regardless of color, but receive a discount of up to 75 percent on their bill if more green and blue barrels are added.
Apartment rates will be capped at 25 percent of overall increased charges the first year and 50 percent through the second to allow customers to adjust. The rate structure for commercial customers will not change, but their base rate, which covers fixed costs, will double.
Critic not surprised
The rate increase came as no surprise to Potrero Boosters Neighborhood Association President Tony Kelly, who led an unsuccessful ballot initiative in June to give the Board of Supervisors the right to set garbage rates and require competitive bidding for the city's garbage contract. Recology spent $1.5 million in the election to defeat the measure.
"Diverting things from landfill is definitely great," Kelly said. "The real critical question is how many years is it going to be until the next rate increase?"
The new rates would apply for one year, with two additional one-year rate changes possible, according to Recology. The company's rate increase request must be reviewed by the city over a five-month process and approved by the rate board, which consists of the city administrator, the city controller and the city's Public Utilities Commission general manager.
Recology will present the rate application in a public hearing to the Department of Public Works in January.
Neal J. Riley is a San Francisco Chronicle staff writer. E-mail: firstname.lastname@example.com Twitter: @realdealneal


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MAC Makes Orange a Pretty Priority
The beauty brand's latest collection is all about the vibrant tone.
It's rare that one color gets such special attention, but MAC has faith in this particularly punchy summer hue—and it's contagious! But before you imagine a line of products that look like they're more fit for a fruit bowl than your makeup bag, take a peek at what they have in store. The All About Orange collection includes a huge range of totally wearable shades, from pale creamy peaches to bright corals, that'll add a much-needed pop to your warm-weather beauty look. Get 'em while they're hot!
Check out the full range now!


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Garmin Approach S60 Watchview other products
We really like the choice of straps that mean this Garmin watch can blend a lifestyle look off the course with every golf function you could need on it.
The Approach S60 GPS watch delivers hole mapping and information in full colour on your wrist, with personalised watch faces and straps adding great style that goes beyond the clubhouse.
Key features and benefits of the Approach S60 include:
- Premium styling from interchangeable straps
- Large sunlight-readable colour touchscreen face
- Detailed full-colour maps for 40,000 courses with free updates
- Precise yardages to greens, hazards and doglegs
- AutoShot Game Tracking captures shot data for post-round analysis
- PlaysLike Distance adjusts yardages to account for slopes
- Rechargeable battery lasts 10 hours in golf mode
- Sync with Garmin app to track stats and log scores
- Can also be used to monitor runs, swims and bike rides
There are so many features on this Garmin watch across golf and other sports, so contact us if you'd like a demo to see how they all look and work.


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Discussant's Response to The Sample of One: Indispensable or Indefensible? Alvin A. Arens Michigan State University Before examining in somewhat greater detail the content of Mr. Boni's stimulating paper, I would like to establish my perceptions of the primary differences between the "Sample of One: Indispensable or Indefensible" and Howard Stettler's classic original article of which this is an extension, "Some Observations on Statistical Sampling in Auditing."1 My reason for doing this in no way is to criticize Boni's paper, but rather to demonstrate that the basic concepts so well known from Stettler's article are completely different from the ones included in this paper. The relevant section in Stettler's article is where he rejects the recommendation of the AICPA Committee on Statistical Sampling for use of reliability levels of 50 to 95 percent confidence for compliance testing and states instead: By contrast, it is my contention that the auditor may properly ignore the question of sample reliability when adequate controls over internal control are present, reducing reliability practically to zero, so that only one of each type of item need be tested. On the other hand, if internal control is deficient, the auditor's modification of his examination should not be in the direction of increasing sample size for his tests of transactions to achieve increased reliability for his conclusions about compliance with the system of internal control. The sample of one of each type of transaction should suffice to indicate that the system such as it is, is operative, and a larger sample that would disclose the extent of compliance helps very little in assessment of the fairness or propriety of the account balances produced by the system.2 The point Stettler was making, using the terminology of SAS #1, section 320, is that compliance testing is not necessary beyond a walk-through test to help understand the system and that the emphasis should be on substantive testing. Boni takes a similar but much broader view of the meaning of a sample of one. Although he certainly believes in the concept of a walk-through test, his use of the term "a sample of one" is a much broader concept than Stettler's. He gives an example near the end of the paper where a sample of confirmations of accounts receivable is used to test for aging and other attributes of interest. Since the items included in the sample are dealing with one question, the test is referred to as a part of a sample of one. Similarly, he also talks about compliance tests with a random sample and statistical theory being used to estimate the aggregate effect of certain occurrences. While Stettler restricted his use of a sample of one to a sample of one or 109
Object Description
Discussant's response to the sample of one: Indispensable or indefensible?
Arens, Alvin A.
|Stettler, Howard, ed.
Auditing -- Statistical Methods
Contemporary auditing problems: Proceedings of the Touche Ross/University of Kansas Symposium on Auditing Problems, pp. 109-116
|Published by: University of Kansas, School of Business
|Contents have not been copyrighted
|PDF page image with corrected OCR scanned at 400 dpi
|Deloitte Digital Collection
|Digital Publisher
|University of Mississippi Library. Accounting Collection
|Date-Digitally Created
|Contemporary Auditing Problems 1974-p109-116


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Spotlight Article:
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Irelands Hidden Heartlands
»This summer, explore Ireland's Hidden heartlands,get active in nature on the beautiful waterways or on land walking through lush green forests
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Tourist Information Offices
Kenmare Heritage CentreKenmareKerryRepublic of Ireland
Welcome to the Fáilte Ireland tourist office network in Ireland, where highly trained staff can provide visitors with information on places to go, things to do, where to stay, tour bookings and what's on locally and nationally. Why not call in to discuss the points of interest along the Wild Atlantic Way, the treasures located in the lakelands and the numerous exciting activities and events in Ireland's beautiful towns and cities, including the capital Dublin. So, to make the most of a holiday in Ireland make sure your first stop is to visit one of the many Fáilte Ireland tourist offices located around the country.Kenmare Tourist Information Office is open daily from 09:30-17:15.For information, LoCall 1850 230 330.


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Focusing on the Needs of Women Through All the Stages of Her Life.
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CommittedDe (autor) Elizabeth Gilbert
en Limba Engleză Carte Paperback – 04 Jan 2011
At the end of her bestselling memoir Eat, Pray, Love,Elizabeth Gilbert fell in love with Felipe - a Brazilian-born man ofAustralian citizenship who'd been living in Indonesia when they met.Resettling in America, the couple swore eternal fidelity to each other,but also swore to never, ever, under any circumstances get legallymarried. (Both survivors of difficult divorces. Enough said.) Butprovidence intervened one day in the form of the U.S. government, who -after unexpectedly detaining Felipe at an American border crossing -gave the couple a choice: they could either get married, or Felipewould never be allowed to enter the country again.
Having beeneffectively sentenced to wed, Gilbert tackled her fears of marriage bydelving completely into this topic, trying with all her might todiscover (through historical research, interviews and much personalreflection) what this stubbornly enduring old institution actually is.The result is Committed - a witty and intelligent contemplationof marriage that debunks myths, unthreads fears and suggests thatsometimes even the most romantic of souls must trade in her amorousfantasies for the humbling responsibility of adulthood. Gilbert'smemoir - destined to become a cherished handbook for any thinkingperson hovering on the verge of marriage - is ultimately a clear-eyedcelebration of love, with all the complexity and consequence that reallove, in the real world, actually entails.
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|Bloomsbury Publishing – 04 Jan 2011
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Pagini: 320
Dimensiuni: 130 x 198 x 22 mm
Greutate: 0.23 kg
Editura: Bloomsbury Publishing
Locul publicării: London, United Kingdom
Notă biografică
Marriage and Expectation
A man can be happy with any woman as long as he does not love her.
—Oscar Wilde
A little girl found me that day.
Felipe and I had arrived in this particular village after an overnight journey from Hanoi on a loud, dirty, Soviet-era train. I can't rightly remember now why we went to this specific town, but I think some young Danish backpackers had recommended it to us. In any case, after the loud, dirty train journey, there had been a long, loud, dirty bus ride. The bus had finally dropped us off in a staggeringly beautiful place that teetered on the border with China—remote and verdant and wild. We found a hotel and when I stepped out alone to explore the town, to try to shake the stiffness of travel out of my legs, the little girl approached me.
She was twelve years old, I would learn later, but tinier than any American twelve-year-old I'd ever met. She was exceptionally beautiful. Her skin was dark and healthy, her hair glossy and braided, her compact body all sturdy and confident in a short woolen tunic. Though it was summertime and the days were sultry, her calves were wrapped in brightly colored wool leggings. Her feet tapped restlessly in plastic Chinese sandals. She had been hanging around our hotel for some time—I had spotted her when we were checking in—and now, when I stepped
out of the place alone, she approached me full-on.
"What's your name?" she asked.
"I'm Liz. What's your name?"
"I'm Mai," she said, "and I can write it down for you so you can learn how to spell it properly."
"You certainly speak good English," I complimented her.
She shrugged. "Of course. I practice often with tourists. Also, I speak Vietnamese, Chinese, and some Japanese."
"What?" I joked. "No French?"
"Un peu," she replied with a sly glance. Then she demanded, "Where are you from, Liz?"
"I'm from America," I said. Then, trying to be funny, since obviously she was from right there, I asked, "And where are you from, Mai?"
She immediately saw my funny and raised it. "I am from my mother's belly," she replied, instantly causing me to fall in love with her.
Indeed, Mai was from Vietnam, but I realized later she would never have called herself Vietnamese. She was Hmong—a member of a small, proud, isolated ethnic minority (what anthropologists call "an original people") who inhabit the highest mountain peaks of Vietnam, Thailand, Laos, and China. Kurdish-like, the Hmong have never really belonged to any of the countries in which they live. They remain some of the world's most spectacularly independent people—nomads, storytellers, warriors, natural-born anticonformists, and a terrible bane to any nation that has ever tried to control them.
To understand the unlikelihood of the Hmong's continued existence on this planet you have to imagine what it would be like if, for instance, the Mohawk were still living in upstate New York exactly as they had for centuries, dressing in traditional clothing, speaking their own language, and absolutely refusing to assimilate. Stumbling on a Hmong village like this one, then, in the early years of the twenty-first century is an anachronistic wonder. Their culture provides a vanishingly rare window into an older version of the human experience. All of which is to say, if you want to know what your family was like four thousand years ago, they were probably something like the Hmong.
"Hey, Mai," I said. "Would you like to be my translator today?"
"Why?" she asked.
The Hmong are a famously direct people, so I laid it out directly: "I need to talk to some of the women in your village about their marriages."
"Why?" she demanded again.
"Because I'm getting married soon, and I would like some advice."
"You're too old to be getting married," Mai observed, kindly.
"Well, my boyfriend is old, too," I replied. "He's fifty-five years old."
She looked at me closely, let out a low whistle, and said, "Well. Lucky him."
I'm not sure why Mai decided to help me that day. Curiosity? Boredom? The hope that I would pass her some cash? (Which, of course, I did.) But regardless of her motive, she did agree. Soon enough, after a steep march over a nearby hillside, we arrived at Mai's stone house, which was tiny, soot-darkened, lit only by a few small windows, and nestled in one of the prettiest river valleys you could ever imagine. Mai led me inside and introduced me around to a group of women, all of them weaving, cooking, or cleaning. Of all the women, it was Mai's grandmother whom I found most immediately intriguing. She was the laughingest, happiest, four-foot-tall toothless granny I'd ever seen in my life. What's more, she thought me hilarious. Every single thing about me seemed to crack her up beyond measure. She put a tall Hmong hat on my head, pointed at me, and laughed. She stuck a tiny Hmong baby into my arms, pointed at me, and laughed. She draped me in a gorgeous Hmong textile, pointed at me, and laughed.
I had no problem with any of this, by the way. I had long ago learned that when you are the giant, alien visitor to a remote and foreign culture it is sort of your job to become an object of ridicule. It's the least you can do, really, as a polite guest. Soon more women—neighbors and relations—poured into the house. They also showed me their weavings, stuck their hats on my head, crammed my arms full of their babies, pointed at me, and laughed.
As Mai explained, her whole family—almost a dozen of them in total—lived in this one-room home. Everyone slept on the floor together. The kitchen was on one side and the wood stove for winter was on the other side. Rice and corn were stored in a loft above the kitchen, while pigs, chickens, and water buffalo were kept close by at all times. There was only one private space in the whole house and it wasn't much bigger than a broom closet. This, as I learned later in my reading, was where the newest bride and groom in any family were allowed to sleep alone together for the first few months of their marriage in order to get their sexual explorations out of the way in private. After that initial experience of privacy, though, the young couple joins the rest of the family again, sleeping with everyone else on the floor for the rest of their lives.
"Did I tell you that my father is dead?" Mai asked as she was showing me around.
"I'm sorry to hear that," I said. "When did it happen?"
"Four years ago."
"How did he die, Mai?"
"He died," she said coolly, and that settled it. Her father had died of death. The way people used to die, I suppose, before we knew very much about why or how. "When he died, we ate the water buffalo at his funeral." At this memory, her face flashed a complicated array of emotions: sadness at the loss of her father, pleasure at the remembrance of how good the water buffalo had tasted.
"Is your mother lonely?"
Mai shrugged.
It was hard to imagine loneliness here. Just as it was impossible to imagine where in this crowded domestic arrangement you might find the happier twin sister of loneliness: privacy. Mai and her mother lived in constant closeness with so many people. I was struck—not for the first time in my years of travel—by how isolating contemporary American society can seem by comparison. Where I come from, we have shriveled down the notion of what constitutes "a family unit" to such a tiny scale that it would probably be unrecognizable as a family to anybody in one of these big, loose, enveloping Hmong clans. You almost need an electron microscope to study the modern Western family these days. What you've got are two, possibly three, or maybe sometimes four people rattling around together in a giant space, each person with her own private physical and psychological domain, each person spending large amounts of the day completely separated from the others.
I don't want to suggest here that everything about the shrunken modern family unit is necessarily bad. Certainly women's lives and women's health improve whenever they reduce the number of babies they have, which is a resounding strike against the lure of bustling clan culture. Also, sociologists have long known that incidences of incest and child molestation increase whenever so many relatives of different ages live together in such close proximity. In a crowd so big, it can become diffi cult to keep track of or defend individuals—not to mention individuality.
But surely something has been lost, as well, in our modern and intensely private, closed-off homes. Watching the Hmong women interact with each other, I got to wondering whether the evolution of the ever smaller and ever more nuclear Western family has put a particular strain on modern marriages. In Hmong society, for instance, men and women don't spend all that much time together. Yes, you have a spouse. Yes, you have sex with that spouse. Yes, your fortunes are tied together. Yes, there might very well be love. But aside from that, men's and women's lives are quite firmly separated into the divided realms of their gender-specific tasks. Men work and socialize with other men; women work and socialize with other women. Case in point: there was not a single man to be found anywhere that day around Mai's house. Whatever the men were off doing (farming, drinking, talking, gambling) they were doing it somewhere else, alone together, separated from the universe of the women. If you are a Hmong woman, then, you don't necessarily expect your husband to be your best friend, your most intimate confidant, your emotional advisor, your intellectual equal, your comfort in times of sorrow. Hmong women, instead, get a lot of that emotional nourishment and support from other women—from sisters, aunties, mothers, grandmothers. A Hmong woman has many voices in her life, many opinions and emotional buttresses surrounding her at all times. Kinship is to be found within arm's reach in any direction, and many female hands make light work, or at least lighter work, of the serious burdens of living.
At last, all the greetings having been exchanged and all the babies having been dandled and all the laughter having died down into politeness, we all sat. With Mai as our translator, I began by asking the grandmother if she would please tell me about Hmong wedding ceremonies.
It's all quite simple, the grandmother explained patiently. Before a traditional Hmong wedding, it is required that the groom's family come and visit the bride's house, so the families work out a deal, a date, a plan. A chicken is always killed at this time in order to make the families' ghosts happy. Once the wedding date arrives, a good many pigs are killed. A feast is prepared and relatives come from every village to celebrate. Both the families chip in to cover expenses. There is a procession to the wedding table, and a relative of the groom will always carry an umbrella.
At this point, I interrupted to ask what the umbrella signified, but the question brought some confusion. Confusion, perhaps, over what the word "signifies" signifies. The umbrella is the umbrella, I was told, and it is carried because umbrellas are always carried at weddings. That is why, and that is that, and so it has always been.
Umbrella-related questions thereby resolved, the grandmother went on to explain the traditional Hmong marital custom of kidnapping. This is an ancient custom, she said, though it is much less in practice these days than it was in the past. Still, it does exist. Brides— who are sometimes consulted beforehand about their kidnapping and sometimes not—are abducted by their potential grooms, who carry them by pony to their own families' homes. This is all strictly organized and is permitted only on certain nights of the year, at celebrations after certain market days. (You can't just kidnap a bride any old time you want. There are rules.) The kidnapped girl is given three days to live in the home of her captor, with his family, in order to decide whether or not she would like to marry this fellow. Most of the time, the grandmother reported, the marriage proceeds with the girl's consent. On the rare occasion that the kidnapped potential bride doesn't embrace her captor, she is allowed to return home to her own family at the end of the three days, and the whole business is forgotten. Which sounded reasonable enough to me, as far as kidnappings go.
Where our conversation did turn peculiar for me—and for all of us in the room—was when I tried to get the grandmother to tell me the story of her own marriage, hoping to elicit from her any personal or emotional anecdotes about her own experience with matrimony. The confusion started immediately, when I asked the old woman, "What did you think of your husband, the first time you ever met him?"
Her entire wrinkled face arranged itself into a look of puzzlement. Assuming that she—or perhaps Mai—had misunderstood the question, I tried again:
"When did you realize that your husband might be somebody you wanted to marry?"
Again, my question was met with what appeared to be polite bafflement. "Did you know that he was special right away?" I tried once more. "Or did you learn to like him over time?"
Now some of the women in the room had started giggling nervously, the way you might giggle around a slightly crazy person—which was, apparently, what I had just become in their eyes.
I backed up and tried a different tack: "I mean, when did you first meet your husband?"
The grandmother sorted through her memory a bit on that one, but couldn't come up with a definitive answer aside from "long ago." It really didn't seem to be an important question for her.
"Okay, where did you first meet your husband?" I asked, trying to simplify the matter as much as possible.
Again, the very shape of my curiosity seemed a mystery to the grandmother. Politely, though, she gave it a try. She had never particularly met her husband before she married him, she tried to explain. She'd seen him around, of course. There are always a lot of people around, you know. She couldn't really remember. Anyway, she said, it is not an important question as to whether or not she knew him when she was a young girl. After all, as she concluded to the delight of the other women in the room, she certainly knows him now.
"But when did you fall in love with him?" I finally asked, point-blank.
The instant Mai translated this question, all the women in the room, except the grandmother, who was too polite, laughed aloud—a spontaneous outburst of mirth, which they then all tried to stifle politely behind their hands.
You might think this would have daunted me. Perhaps it should have daunted me. But I persisted, following up their peals of laughter with a question that struck them as even more ridiculous:
"And what do you believe is the secret to a happy marriage?" I asked earnestly.
Now they all really did lose it. Even the grandmother was openly howling with laughter. Which was fine, right? As has already been established, I am always perfectly willing to be mocked in a foreign country for somebody else's entertainment. But in this case, I must confess, all the hilarity was a bit unsettling on account of the fact that I really did not get the joke. All I could understand was that these Hmong ladies and I were clearly speaking an entirely different language here (I mean, above and beyond the fact that we were literally speaking an entirely different language here). But what was so specifically absurd to them about my questions?
In the weeks to come, as I replayed this conversation over in my mind, I was forced to hatch my own theory about what had made me and my hosts so foreign and incomprehensible to each other on the subject of marriage. And here's my theory: Neither the grandmother nor any other woman in that room was placing her marriage at the center of her emotional biography in any way that was remotely familiar to me. In the modern industrialized Western world, where I come from, the person whom you choose to marry is perhaps the single most vivid representation of your own personality. Your spouse becomes the most gleaming possible mirror through which your emotional individualism is reflected back to the world. There is no choice more intensely personal, after all, than whom you choose to marry; that choice tells us, to a large extent, who you are. So if you ask any typical modern Western woman how she met her husband, when she met her husband, and why she fell in love with her husband, you can be plenty sure that you will be told a complete, complex, and deeply personal narrative which that woman has not only spun carefully around the entire experience, but which she has memorized, internalized, and scrutinized for clues as to her own selfhood. Moreover, she will more than likely share this story with you quite openly—even if you are a perfect stranger. In fact, I have found over the years that the question "How did you meet your husband?" is one of the best conversational icebreakers ever invented. In my experience, it doesn't even matter whether that woman's marriage has been happy or a disaster: It will still be relayed to you as a vitally important story about her emotional being—perhaps even the most vitally important story about her emotional being. Whoever that modern Western woman is, I can promise you that her story will concern two people—herself and her spouse—who, like characters in a novel or movie, are presumed to have been on some kind of personal life's journeys before meeting each other, and whose journeys then intersected at a fateful moment. (For instance: "I was living in San Francisco that summer, and I had no intention of staying much longer—until I met Jim at that party.") The story will probably have drama and suspense ("He thought I was dating the guy I was there with, but that was just my gay friend Larry!"). The story will have doubts ("He wasn't really my type; I normally go for guys who are more intellectual"). Critically, the story will end either with salvation ("Now I can't imagine my life without him!"), or—if things have turned sour— with recriminating second-guesses ("Why didn't I admit to myself right away that he was an alcoholic and a liar?"). Whatever the details, you can be certain that the modern Western woman's love story will have been examined by her from every possible angle, and that, over the years, her narrative will have been either hammered into a golden epic myth or embalmed into a bitter cautionary tale.
I'm going to go way out on a limb here and state: Hmong women don't seem to do that. Or at least not these Hmong women.
Please understand, I am not an anthropologist and I acknowledge that I am operating far above my pay grade when I make any conjectures whatsoever about Hmong culture. My personal experience with these women was limited to a single afternoon's conversation, with a twelve-year-old child acting as a translator, so I think it's safe to assume that I probably missed a smidge of nuance about this ancient and intricate society. I also concede that these women may have found my questions intrusive, if not outright offensive. Why should they have told their most intimate stories to me, a nosy interloper? And even if they were somehow trying to impart information to me about their relationships, it's likely that certain subtle messages fell by the wayside through mistranslation or a simple lack of cross-cultural understanding.
All that said, though, I am somebody who has spent a large chunk of her professional life interviewing people, and I trust my ability to watch and listen closely. Moreover, like all of us, whenever I enter the family homes of strangers, I am quick to notice the ways in which they may look at or do things differently than my family looks at or does things. Let us say, then, that my role that day in that Hmong household was that of a more-than-averagely observant visitor who was paying a more-than-average amount of attention to her more-than-averagely expressive hosts. In that role, and only in that role, I feel fairly confident reporting what I did not see happening that day in Mai's grandmother's house. I did not see a group of women sitting around weaving overexamined myths and cautionary tales about their marriages. The reason I found this so notable was that I have watched women all over the world weave overexamined myths and cautionary tales about their marriages, in all sorts of mixed company, and at the slightest provocation. But the Hmong ladies did not seem remotely interested in doing that. Nor did I see these Hmong women crafting the character of "the husband" into either the hero or the villain in some vast, complex, and epic Story of the Emotional Self.
I'm not saying that these women don't love their husbands, or that they never had loved them, or that they never could. That would be a ridiculous thing to infer, because people everywhere love each other and always have. Romantic love is a universal human experience. Evidence of passion exists in all corners of this world. All human cultures have love songs and love charms and love prayers. People's hearts get broken across every possible social, religious, gender, age, and cultural boundary. (In India, just so you know, May 3 is National Broken Hearts Day. And in Papua New Guinea, there exists a tribe whose men write mournful love songs called namai, which tell the tragic stories of marriages which never came to pass but should have.) My friend Kate once went to a concert of Mongolian throat singers who were traveling through New York City on a rare world tour. Although she couldn't understand the words to their songs, she found the music almost unbearably sad. After the concert, Kate approached the lead Mongolian singer and asked, "What are your songs about?" He replied, "Our songs are about the same things that everyone else's songs are about: lost love, and somebody stole your fastest horse."
So of course the Hmong fall in love. Of course they feel preference for one person over another person, or miss a beloved one who has died, or find that they inexplicably adore somebody's particular smell, or laugh. But perhaps they don't believe that any of that romantic love business has very much to do with the actual reasons for marriage. Perhaps they do not assume that those two distinct entities (love and marriage) must necessarily intersect—either at the beginning of the relationship or maybe ever at all. Perhaps they believe that marriage is about something else altogether.
If this sounds like a foreign or crazy notion, remember that it wasn't so long ago that people in Western culture held these same sorts of unromantic views about matrimony. Arranged marriage has never been a prominent feature of American life, of course—much less bridal kidnapping—but certainly pragmatic marriages were routine at certain levels of our society until fairly recently. By "pragmatic marriage," I mean any union where the interests of the larger community are considered above the interests of the two individuals involved; such marriages were a feature of American agricultural society, for instance, for many, many generations.
I personally know of one such pragmatic marriage, as it turns out.
When I was growing up in my small town in Connecticut, my favorite neighbors were a white-haired husband and wife named Arthur and Lillian Webster. The Websters were local dairy farmers who lived by an inviolable set of classic Yankee values. They were modest, frugal, generous, hardworking, unobtrusively religious, and socially discreet members of the community who raised their three children to be good citizens. They were also enormously kind. Mr. Webster called me "Curly" and let me ride my bike for hours on their nicely paved parking lot. Mrs. Webster—if I was very good—would sometimes let me play with her collection of antique medicine bottles.
Just a few years ago, Mrs. Webster passed away. A few months after her death, I went out to dinner with Mr. Webster, and we got to talking about his wife. I wanted to know how they had met, how they had fallen in love—all the romantic beginnings of their life together. I asked him all the same questions, in other words, that I would eventually ask the Hmong ladies in Vietnam, and I got the same sorts of replies—or lack of replies. I couldn't dredge up a single romantic memory from Mr. Webster about the origins of his marriage. He couldn't even remember the precise moment when he had first met Lillian, he confessed. She had always been around town, as he recalled. It was certainly not love at first sight. There was no moment of electricity, no spark of instant attraction. He had never become infatuated with her in any way.
"So why did you marry her?" I asked.
As Mr. Webster explained in his typically open and matter-of-fact Yankee manner, he had gotten married because his brother had instructed him to get married. Arthur was soon going to be taking over the family farm and therefore he needed a wife. You cannot run a proper farm without a wife, any more than you can run a proper farm without a tractor. It was an unsentimental message, but dairy farming in New England was an unsentimental business, and Arthur knew his brother's edict was on target. So, the diligent and obedient young Mr. Webster went out there into the world and dutifully secured him self a wife. You got the feeling, listening to his narrative, that any number of young ladies might have gotten the job of being "Mrs. Webster," instead of Lillian herself, and it wouldn't have made a huge difference to anyone at the time. Arthur just happened to settle on the blonde one, the one who worked over at the Extension Service in town. She was the right age for it. She was nice. She was healthy. She was good. She would do.
The Websters' marriage, therefore, clearly did not launch from a place of passionate, personal, and fevered love—no more than the Hmong grandmother's marriage had. We might therefore assume, then, that such a union is "a loveless marriage." But we have to be careful about drawing such assumptions. I know better, at least when it comes to the case of the Websters.
In her waning years, Mrs. Webster was diagnosed with Alzheimer's disease. For almost a decade, this once-powerful woman wasted away in a manner that was agonizing to watch for everyone in the community. Her husband—that pragmatic old Yankee farmer—took care of his wife at home the entire time she was dying. He bathed her, fed her, gave up freedoms in order to keep watch over her, and learned to endure the dreadful consequences of her decay. He tended to this woman long after she knew who he was anymore—even long after she knew who she herself was anymore. Every Sunday, Mr. Webster dressed his wife in nice clothing, put her in a wheelchair, and brought her to services at the same church where they had been married almost sixty years earlier. He did this because Lillian had always loved that church, and he knew she would've appreciated the gesture if only she had been conscious of it. Arthur would sit there in the pew beside his wife, Sunday after Sunday, holding her hand while she slowly ebbed away from him into oblivion.
And if that isn't love, then somebody is going to have to sit me down and explain to me very carefully what love actually is.
That said, we have to be careful, too, not to assume that all arranged marriages across history, or all pragmatic marriages, or all marriages that begin with an act of kidnapping, necessarily resulted in years of contentment. The Websters were lucky, to an extent. (Though they also put a good deal of work into their marriage, one suspects.) But what Mr. Webster and the Hmong people perhaps have in common is a notion that the emotional place where a marriage begins is not nearly as important as the emotional place where a marriage finds itself toward the end, after many years of partnership. Moreover, they would likely agree that there is not one special person waiting for you somewhere in this world who will make your life magically complete, but that there are any number of people (right in your own community, probably) with whom you could seal a respectful bond. Then you could live and work alongside that person for years, with the hope that tenderness and affection would be the gradual outcome of your union.
At the end of my afternoon's visit at Mai's family's house, I was granted the clearest possible insight into this notion when I asked the tiny old Hmong grandmother one final question, which again, she thought bizarre and foreign.
"Is your man a good husband?" I asked.
The old woman had to ask her granddaughter to repeat the question several times, just to make sure she'd heard it correctly: Is he a good husband? Then she gave me a bemused look, as though I'd asked, "These stones which compose the mountains in which you live—are they good stones?"
The best answer she could come up with was this: Her husband was neither a good husband nor a bad husband. He was just a husband. He was the way that husbands are. As she spoke about him, it was as though the word "husband" connoted a job description, or even a species, far more than it represented any particularly cherished or frustrating individual. The role of "husband" was simple enough, involving as it did a set of tasks that her man had obviously fulfilled to a satisfactory degree throughout their life together—as did most other women's husbands, she suggested, unless you were unlucky and got yourself a real dud. The grandmother even went so far as to say that it is not so important, in the end, which man a woman marries. With rare exceptions, one man is pretty much the same as another.
"What do you mean by that?" I asked.
"All men and all women are mostly the same, most of the time," she clarified. "Everybody knows that this is true."
The other Hmong ladies all nodded in agreement.
May I pause here for a moment to make a blunt and perhaps perfectly obvious point?
It is too late for me to be Hmong.
For heaven's sake, it's probably even too late for me to be a Webster.
I was born into a late-twentieth-century American middle-class family. Like untold millions of other people in the contemporary world born into similar circumstances, I was raised to believe that I was special. My parents (who were neither hippies nor radicals; who in fact voted for Ronald Reagan twice) simply believed that their children had particular gifts and dreams that set them apart from other people's children. My "me-ness" was always prized, and was moreover recognized as being different from my sister's "her-ness," my friends' "themness," and everyone else's "everyone-else-ness." Though I was certainly not spoiled, my parents believed that my personal happiness was of some importance, and that I should learn to shape my life's journey in such a way that would support and reflect my individual search for contentment.
I must add here that all my friends and relatives were raised with varying degrees of this same belief. With the possible exception of the very most conservative families among us, or the very most recently immigrated families among us, everyone I knew—at some basic level—shared this assumed cultural respect for the individual. Whatever our religion, whatever our economic class, we all at least somewhat embraced the same dogma, which I would describe as being very historically recent and very definitely Western and which can effectively be summed up as: "You matter."
I don't mean to imply that the Hmong don't believe their children matter; on the contrary, they are famous in anthropological circles for building some of the world's most exceptionally loving families. But this was clearly not a society that worshiped at the Altar of Individual Choice. As in most traditional societies, Hmong family dogma might effectively be summed up not as "You matter" but as "Your role matters." For, as everyone in this village seemed to know, there are tasks at hand in life—some tasks that men must do and some tasks that women must do—and everyone must contribute to the best of his or her abilities. If you perform your tasks reasonably well, you can go to sleep at night knowing that you are a good man or a good woman, and you need not expect much more out of life or out of relationships than that.
Meeting the Hmong women that day in Vietnam reminded me of an old adage: "Plant an expectation; reap a disappointment." My friend the Hmong grandmother had never been taught to expect that her husband's job was to make her abundantly happy. She had never been taught to expect that her task on earth was to become abundantly happy in the first place. Never having tasted such expectations to begin with, she had reaped no particular disenchantment from her marriage. Her marriage fulfilled its role, performed its necessary social task, became merely what it was, and that was fine.
By contrast, I had always been taught that the pursuit of happiness was my natural (even national) birthright. It is the emotional trademark of my culture to seek happiness. Not just any kind of happiness, either, but profound happiness, even soaring happiness. And what could possibly bring a person more soaring happiness than romantic love? I, for one, had always been taught by my culture that marriage ought to be a greenhouse in which romantic love can abundantly flourish. Inside the somewhat rickety greenhouse of my first marriage, then, I had planted row after row of grand expectations. I was a veritable Johnny Appleseed of grand expectations, and all I reaped for my trouble was a harvest of bitter fruit.
One gets the feeling that if I'd tried to explain all that to the Hmong grandmother, she would have had no idea what the hell I was talking about. She probably would have responded exactly the way an old woman I once met in southern Italy responded, when I confessed to her that I'd left my husband because the marriage made me unhappy.
"Who's happy?" the Italian widow asked casually, and shrugged away the conversation forever.
Look, I don't want to risk romanticizing the oh-so-simple life of the picturesque rural peasant here. Let me make it clear that I had no desire to trade lives with any of the women that I met in that Hmong village in Vietnam. For the dental implications alone, I do not want their lives. It would be farcical and insulting, besides, for me to try adopting their worldview. In fact, the inexorable march of industrial progress suggests that the Hmong will be more likely to start adopting my worldview in the years to come.
As a matter of fact, it's already happening. Now that young girls like my twelve-year-old friend Mai are being exposed to modern Western women like me through crowds of tourists, they're experiencing those first critical moments of cultural hesitation. I call this the "Wait-a-Minute Moment"—that pivotal instant when girls from traditional cultures start pondering what's in it for them, exactly, to be getting married at the age of thirteen and starting to have babies not long after. They start wondering if they might prefer to make different choices for themselves, or any choices, for that matter. Once girls from closed societies start thinking such thoughts, all hell breaks loose. Mai- trilingual, bright, and observant- had already glimpsed another set of options for life. It wouldn't be long before she was making demands of her own. In other words: It might be too late for even the Hmong to be Hmong anymore.
So, no, I'm not willing—or probably even able—to relinquish my life of individualistic yearnings, all of which are the birthright of my modernity. Like most human beings, once I've been shown the options, I will always opt for more choices for my life: expressive choices, individualistic choices, inscrutable and indefensible and sometimes risky choices, perhaps . . . but they will all be mine. In fact, the sheer number of choices that I'd already been offered in my life—an almost embarrassing cavalcade of options—would have made the eyes pop out of the head of my friend the Hmong grandmother. As a result of such personal freedoms, my life belongs to me and resembles me to an extent that would be unthinkable in the hills of northern Vietnam, even today. It's almost as if I'm from an entirely new strain of woman (Homo limitlessness, you might call us). And while we of this brave new species do have possibilities that are vast and magnificent and almost infinate in scope, it's important to remember that our choice-rich lives have the potential to breed their own brand of trouble. We are susceptible to emotional uncertainties and neuroses that are probably not very common among the Hmong, but that run rampant these days among my contemporaries in, say, Baltimore.
The problem, simply put, is that we cannot choose everything simultaneously. So we live in danger of becoming paralyzed by indecision, terrified that every choice might be the wrong choice. (I have a friend who second-guesses herself so compulsively that her husband jokes her autobiography will someday be titled I Should've Had the Scampi.) Equally disquieting are the times when we do make a choice, only to later feel as though we have murdered some other aspect of our being by settling on one single concrete decision. By choosing Door Number Three, we fear we have killed off a different—but equally critical— Piece of our soul that could only have been made manifest by walking through Door Number One or Door Number Two.
The philosopher Odo Marquard has noted a correlation in the German language between the word zwei, which means "two," and the word zweifel, which means "doubt"—suggesting that two of anything brings the automatic possibility of uncertainty to our lives. Now imagine a life in which every day a person is presented with not two or even three but dozens of choices, and you can begin to grasp why the modern world has become, even with all its advantages, a neurosis-generating machine of the highest order. In a world of such abundant possibility, many of us simply go limp from indecision. Or we derail our life's journey again and again, backing up to try the doors we neglected on the first round, desperate to get it right this time. Or we become compulsive comparers—always measuring our lives against some other person's life, secretly wondering if we should have taken her path instead.
Compulsive comparing, of course, only leads to debilitating cases of what Nietzsche called Lebensneid, or "life envy": the certainty that somebody else is much luckier than you, and that if only you had her body, her husband, her children, her job, everything would be easy and wonderful and happy. (A therapist friend of mine defines this problem simply as "the condition by which all of my single patients secretly long to be married, and all of my married patients secretly long to be single.") With certainty so difficult to achieve, everyone's decisions become an indictment of everyone else's decisions, and because there is no universal model anymore for what makes "a good man" or "a good woman," one must almost earn a personal merit badge in emotional orientation and navigation in order to find one's way through life anymore.
All these choices and all this longing can create a weird kind of haunting in our lives—as though the ghosts of all our other, unchosen, possibilities linger forever in a shadow world around us, continuously asking, "Are you certain this is what you really wanted?" And nowhere does that question risk haunting us more than in our marriages, precisely because the emotional stakes of that most intensely personal choice have become so huge.
Believe me, modern Western marriage has much to recommend it over traditional Hmong marriage (starting with its kidnapping-free spirit), and I will say it again: I would not trade lives with those women. They will never know my range of freedom; they will never have my education; they will never have my health and prosperity; they will never be allowed to explore so many aspects of their own natures. But there is one critical gift that a traditional Hmong bride almost always receives on her wedding day which all too often eludes the modern Western bride, and that is the gift of certainty. When you have only one path set before you, you can generally feel confident that it was the correct path to have taken. And a bride whose expectations for happiness are kept necessarily low to begin with is more protected, perhaps, from the risk of devastating disappointments down the road.
To this day, I admit, I'm not entirely sure how to use this information. I cannot quite bring myself to make an official motto out of "Ask for less!" Nor can I imagine advising a young woman on the eve of her marriage to lower her expectations in life in order to be happy. Such thinking runs contrary to every modern teaching I've ever absorbed. Also, I've seen this tactic backfire. I had a friend from college who deliberately narrowed down her life's options, as though to vaccinate herself against overly ambitious expectations. She skipped a career and ignored the lure of travel to instead move back home and marry her high school sweetheart. With unwavering confidence, she announced that she would become "only" a wife and mother. The simplicity of this arrangement felt utterly safe to her—certainly compared to the convulsions of indecision that so many of her more ambitious peers (myself included) were suffering. But when her husband left her twelve years later for a younger woman, my friend's rage and sense of betrayal were as ferocious as anything I've ever seen. She virtually imploded with resentment—not so much against her husband, but against the universe, which she perceived to have broken a sacred contract with her.
"I asked for so little!" she kept saying, as though her diminished demands alone should have protected her against any disappointments. But I think she was mistaken; she had actually asked for a lot. She had dared to ask for happiness, and she had dared to expect that happiness out of her marriage. You can't possibly ask for more than that.
But maybe it would be useful for me to at least acknowledge to myself now, on the eve of my second marriage, that I, too, ask for an awful lot. Of course I do. It's the emblem of our times. I have been allowed to expect great things in life. I have been permitted to expect far more out of the experience of love and living than most other women in history were ever permitted to ask. When it comes to questions of intimacy, I want many things from my man, and I want them all simultaneously. It reminds me of a story my sister once told me, about an Englishwoman who visited the United States in the winter of 1919 and who, scandalized, reported back home in a letter that there were people in this curious country of America who actually lived with the expectation that every part of their bodies should be warm at the same time! My afternoon spent discussing marriage with the Hmong made me wonder if I, in matters of the heart, had also become such a person—a woman who believed that my lover should magically be able to keep every part of my emotional being warm at the same time.
We Americans often say that marriage is "hard work." I'm not sure the Hmong would understand this notion. Life is hard work, of course, and work is very hard work—I'm quite certain they would agree with those statements—but how does marriage become hard work? Here's how: Marriage becomes hard work once you have poured the entirety of your life's expectations for happiness into the hands of one mere person. Keeping that going is hard work. A recent survey of young American women found that what women are seeking these days in a husband—more than anything else—is a man who will "inspire" them, which is, by any measure, a tall order. As a point of comparison, young women of the same age, surveyed back in the 1920s, were more likely to choose a partner based on qualities such as "decency," or "honesty," or his ability to provide for a family. But that's not enough anymore. Now we want to be inspired by our spouses! Daily! Step to it, honey!
But this is exactly what I myself have expected in the past from love (inspiration, soaring bliss) and this is what I was now preparing to expect all over again with Felipe—that we should somehow be answerable for every aspect of each other's joy and happiness. That our very job description as spouses was to be each other's everything.
So I had always assumed, anyhow.
And so I might have gone on blithely assuming, except that my encounter with the Hmong had knocked me off course in one critical regard: For the first time in my life, it occurred to me that perhaps I was asking too much of love. Or, at least, perhaps I was asking too much of marriage. Perhaps I was loading a far heavier cargo of expectation onto the creaky old boat of matrimony than that strange vessel had ever been built to accommodate in the first place.


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Edmund McMillen's The Binding of Isaac managed to be one of the creepiest, most f-ed up games come out in quite some time. So, it's especially fitting that the co-creator of Super Meat Boy's offering a sizable update on All Hallow's Eve for his action-RPG shooter. Here's what the update adds, from McMillen's blog:
-Added chapter 5 (unlocked after 10 mom kills)
-Added 3+ new bosses
-Added 4 new enemies
-Added 20+ new items
-Added one new unlockable character (Eve)
-Added one new "FINAL" ending.
-Added 6+ new achievements
-Added 2 new music tracks
-Added updated collection viewer
-Added 4 new tarot cards (finishing the major arcana)
McMillen promised that he'd be rolling out fresh Isaac content if the game garnered a sizable following and this update follows up on that pledge. You can get the game over on Steam right here.
The Binding of Isaac Halloween update! [Edmund McMillen]
You can contact Evan Narcisse, the author of this post, at email@example.com. You can also find him on Twitter, Facebook, and lurking around our #tips page.


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Selected Research Results by Date
Research spotlights of selected studies are shown below. For a full list of published NCCIH Research to-date, see PubMed.
Spotlights for 2012
Results of a study supported in part by NCCAM suggest that a brief group therapy intervention—including education, cognitive-behavioral therapy, and basic relaxation techniques—may ease symptoms and improv (December 2012)
Results of an NCCAM-funded study suggest that 8 weeks of meditation may have an effect on brain function that persists even when someone is not meditating. (November 2012)
Researchers have identified a potential genetic marker of placebo response, according to a new NCCAM-funded study published in the journal PLoS. (October 2012)
Hypnosis may be effective for menopause-related hot flashes (October 2012)
Traditional Chinese medicine may provide short-term pain relief for temporomandibular disorders (TMD), according to a new study. (October 2012)
Melatonin supplements may help improve sleep in people with high blood pressure (hypertension) who take beta-blockers, according to a recent randomized controlled study. (October 2012)
Acupuncture may help with chronic pain. (September 2012)
Placebo and nocebo responses may occur without conscious awareness of the triggering cues. (September 2012)
In a recent study, higher-than-usual doses of silymarin did not provide greater benefit than placebo for the treatment of hepatitis in patients with chronic hepatitis C who previously failed to respond to standard... (July 2012)
According to a recent study, exercising or practicing meditation may be effective in reducing acute respiratory infections. (July 2012)
Soy protein supplements containing isoflavones, in an amount within the upper range of traditional Asian diets, had no effect on global cognition in postmenopausal women, according to a recent study published in the... (July 2012)
Previous research has shown that people who are under chronic stress are more likely to catch colds. (April 2012)
A recent study found that a 60-minute "dose" of Swedish massage therapy delivered once a week for pain due to osteoarthritis of the knee was both optimal and practical, establishing a standard for use in future research. (February 2012)
Yoga may help women quit smoking, according to results of a pilot study that researchers say is the first to examine yoga's effect on smoking cessation. (February 2012)
Specific dietary patterns may protect aging brains. (January 2012)
Spinal Manipulation or Home Exercise More Effective Than Medication for Acute Neck Pain, Study FindsSpinal manipulation or home exercise instruction is more effective than medication in relieving neck pain. (January 2012)
In a laboratory study, researchers found that electroacupuncture was able to affect a key stress response in rats—by blocking a sympathetic pathway that is stimulated during chronic stress. (January 2012)


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I imagine many of you are wondering why the FHL Hispanic Genealogy Conference classes have not been posted on Roots Television. Having asked myself the very same question I did some digging. Here is what I know so far...
FamilySearch asked that the classes not be published on Roots Television at this time. I believe the two are looking for ways to work together in order to publish the Hispanic genealogy classes along with other FHL classes on many different genealogy topics.
I'm pretty confident that the classes will eventually be posted online, however, it is going to take a little longer than we initially hoped.
Factoid: Since being published on Roots Television on November 1st the class: Spanish Parish Records ranks in the top 10 most viewed videos for the month. It has been viewed nearly 1,000 times.
With a demand like that I think it's in FamilySearch's and Roots Television's best interest to get the other classes up as quickly as possible.
Wednesday, November 28, 2007
Roots Television and FHL Hispanic Genealogy Conference Update
1 comment:
- Katuska said...
The access to these videos is fantastic. Thank you for this information. I found the paleography video very informative and helpful even though I am a native spanish speaker. I hope that the classes from this year's hispanic conference get loaded up and the genealogy classes from the upcoming genealogy conference at BYU and family history classes during education week. Thanks for providing this information.
- July 20, 2008 at 8:24 PM
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