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VitaFelt hats
Newberg VitaFelt Traveller HatHiking hat anthracite€179.00Tax incl., plus shipping
Delivery time: 2-3 Tagebrowngray
Newberg VitaFelt Traveller HatHiking hat anthracite€179.00Tax incl., plus shipping
Delivery time: 2-3 Tage
VitaFelt hats – beautiful, timeless headwear
World-famous VitaFelt hats, with their striking simplicity, are not just for nature lovers. Next to their renowned traveller hats, Stetson also offers timeless hat designs such as pork pie hats, trilby hats and player hats in great VitaFelt quality. Elegantly curved VitaFelt designs are a guarantee for smart appearances and can be combined with a wool coat as well as a dashing suit. You will always look great wearing these timeless, beautiful hats for a picnic in the park or an autumn stroll, even in case of rain showers.
No matter whether you are exploring the tropics or just want to make a trip to the countryside – with a durable, incredibly light wool felt hat from Stetson's VitaFelt collection you are putting on a true companion that will stay with you for life.
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subset: commoncrawl


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Once you have your core family history collected and organized, as discussed in Part I below, you'll see many directions to continue your explorations.
If you are fortunate and have your parents, grandparents and great-grandparents all or largely recorded, you will have eight surnames to pursue. You have fourteen individuals to learn about and biographical sketches to write, if you want to focus on the generations close to you. This is a very worthwhile endeavor.
Or you may want to push back your family stories and family trees another generation or two, to learn more about where you came from. As you do your family interviews, as recommended in Part I, make sure to ask for family recollections about deeper family roots. Those clues will be valuable as you continue your research.
Here are some strategies and resources to consider, depending on what you decide to pursue. Because genealogy has become such a popular activity, and thanks to the Internet, there are many places to look for information at no cost.
Google Search: Many genealogy Web sites post information on pages that can be indexed by the major search engines including Google. Search for your ancestor by full name or by name and location. Try a variation using initials for the individual's first and middle name. If searching for an ancestor in the 1800s, try using the abbreviations for first names that were popular then, such as Wm. for William, Jno. for John and so on. Also, try with and without quotation marks around the name.
Example: One of my maternal great-grandfathers was William Henry Luehr, an educator in central and eastern Wisconsin. Googling on "W H Luehr," I found him in the October 17, 1931, edition of the Wisconsin Rapids Daily Tribune that carried excerpts from the Wood County Reporter of Sept 19, 1889. [Use the block of text in lower left and scroll to the mention of him].
The editor in 1889 noted that he had enjoyed a conversation with "Mr. W. H. Luehr of Calumet county," who had been hired to serve as high school principal there. "We found him a very sociable and agreeable gentleman, and we believe him well qualified for the position he holds," the editor concluded.
I also found him in the the March 4, 1893 edition of the Centralia Enterprise newspaper that reported he and his wife were entertaining students at their home in Grand Rapids, today Wisconsin Rapids. While I knew he was an educator, I was surprised to find his name listed as one of the owners and publishers of the newspaper. Here was another facet of his life.
He also was in a 1907 listing of Wisconsin school superintendents and principals, showing that he was by then superintendent of the Manitowoc South Side schools, with 328 students enrolled. His salary was also listed.
Googling on his full name, William Henry Luehr, turned up a Conger-Luehr page in a family genealogy Web site. Included there is his marriage to Clara Hachez, their daughter Lucille Marguerite Luehr and her marriage to Howard Dale Conger. Lucille and Howard are my maternal grandparents.
Using this basic tool, a Google search, I found aspects of W. H. Luehr's life — including the foray into newspapering — that current family members did not know. A treat for a researcher!
Once you have names, dates, careers, spouses and children, do a Google search for the area they lived, looking for history and genealogy sites that will help you tell a livelier story.
For example, here'is a fine page of historical resources for Wisconsin Rapids and Wood County, with links to online books, maps and more. In one online book, I found W. H. Luehr in the Witter House group, the young, unmarried professional men who lived in Grand Rapids. The caption says he is fourth from left, top row, and misspells his name as Lehr. Further down the page I spotted a short history of area newspaper editors, his name included erroneously as W. H. Lueher. But we see the W. H. Luehr and E. B. Brundage newspaper partnership started in 1890.
That McMillan Memorial Library Web site also led to the 1892 Centralia Directory [Centralia and Grand Rapids were twin cities] with a listing for the "Centralia Enterprise and Tribune, Luehr and Brundage, editors and publishers, e Water 5 n Cranberry." The paper apparently was near city hall on Cranberry. An advertisement on Page 27 describes it as "A Live Democratic Paper," with subscriptions at $1.50 per year. A directory listing showed it was a weekly paper.
Watch out for changes in street names! A Google search shows that Cranberry Street in Centralia became West Grand Avenue, an extension of the Grand Rapids street of that name around the time that twin cities merged.
And search using the misspelled versions of your ancestors' names! The newspaper career of W. H. Luehr — his name spelled Lueher — is described in Chapter XV of a Wood County history, the link here to a PDF file.
Finally, our Google research has yielded a clue that we still need to follow, namely that W. H. Luehr appears in a local Wisconsin Rapids history book as shown by this online index. Later we'll discuss using Interlibrary Loan to borrow books like this one.
But what a wealth of details for a family history!
More examples of free resources will be discussed in Part III of this series.
This is one in a series of genealogy and family history research ideas to help you find your family and ancestors for modest or no cost.


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Checkered dress, cinched at the lower waist. A comfortable silhouette made just for weekends.
The fabric in this garment has been handspun and handwoven in Murshidabad, West Bengal. The embroidery on this garment is done in Ranihati, West Bengal. The garment itself has been hand stitched in a factorry in Kolkata which follows the international standards of fair, ethical and responsible workplace conditions in the garment industry
LABEL ISHANA is for the woman who is subtle yet assertive. The organic nature of the pieces sets a tone of quiet confidence. Each piece focuses on being transformative with an underlying intention of standing out. LABEL ISHANA is strong yet versatile; like each woman who participates in our collection of classic and confident aesthetic. Our Styles are an exploration of bold simplicity – handcrafted with love.
Firmly believing in the philosophy of sustainability, each style in the collection is individually #handcraftedwithlove by skilled artisans. This team of artisans have a sense of ownership to the brand and are invested in its beliefs.
Unlike most fashion brands, Label Ishana doesn't do several collections in a year. They create only two full collections because the process of weaving fabric by hand takes longer and needs more love and attention. The textile process has its own story and they don't want to rush it. As such,each piece is crafted to reflect timeless style, carries the stories of all those who made it and will become an enduring part of your wardrobe.
LABEL ISHANA wants fashion to be a conscious choice, a statement, a lifestyle – one that provides joy to everyone involved!
Fabric: Cotton Khadi
Care Instructions: Dry clean only
Delivery: This product will be delivered within 10 days
Please email us at firstname.lastname@example.com if you have any questions.


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Dear Sirs,
Use the following links to RSS feeds for the results: index.php?option=com_joomleague&view=results&p=xxx&format=feed
I can use a feed for eventsranking and other menus: club, rosters etc etc?
I should use the feed to import them into an APP. If it's possible, You can indicate the link to use? or a system in place of the feed that is not in the form?
best regards


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Scholarship Overview
(click above)
Below is the application. Please note the application must be postmarked by 11/23.
Scholarship Application
(click above)
If you have any questions please use the FEEDBACK link on left.
Finally, the CYHA Board of Directors acknowledges that asking for assistance may be difficult for some members. We want to assure you that all information related to the application process will be kept in the strictest of confidence.
Thank you.
New Privacy Policy


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Guijarros is a family of three pebble-like lights, each one perfect for use on a wall or ceiling. Designed by Mariví Calvo, the Guijarro lamps were inspired by fine shingle: small, smooth and rounded pebbles whose individual shapes have been carved over many years by water and sand. A tiny wonder of nature, every pebble exhibits its own colour, contours and form.
With three different sizes and a choice of wood veneer finishes, the Guijarro lights are especially eye-catching when displayed in a group formation. Just as pebbles live in harmony, the Guijarros present a strong sense of oneness.
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Wood touched by Light. ©Luziferlamps S.L. 2014. Legal advice
Copyright© 2018 LZF. All Rights Reserved. Legal Advice. Para Rojo — Opciones Repuesto Elite Lentes Jim Múltiples Revant De Polarizados Mirrorshield Fuego Mj281 Maui Ikaika OUFtAnxPrivacy Politics.
We use our own and third-party cookies to perform the analysis of user navigation and improve our services. By clicking, "I accept", you can accept our cookie policy. To get more information, or find out how to change the configuration, click on "My settings".


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Accessoires de cuisine
Accessories for the kitchen are not just accessories. It is the accessory that helps to make the kitchen practical and functional, and make the kitchen work even more enjoyable.
At Lene Bjerre you will find a wide range of kitchen accessories - ranging from soap dispensers and garbage bags to dish racks and much more.
The best thing about all the products is that they are both functional and beautiful at the same time.


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Photo Flash: First Look at Tina Packer's WOMEN OF WILL Off-Broadway
Fifteen plus years in the making, the NY premiere of Tina Packer's Women of Will, her groundbreaking exploration of Shakespeare's canon through the eyes of his female characters opens officially on Sunday, February 3, 2013, after having begun previews on January 29, at The Gym at Judson (243 Thompson Street, at Washington Square South) in Manhattan. Eric Tucker ("Saint Joan") directs. This production of Women of Willmarks Ms. Packer's New York stage debut, both as an actress and a playwright. BroadwayWorld has a first look at the production in the photos below!
If Shakespeare had "bonus content," this would be it. Women of Will explores the Bard's characters, focusing on the "women of will," from Beatrice in "Much Ado About Nothing" to Viola in "Twelfth Night" and everyone in between, giving a unique and exciting perspective on some of the most well-known classics in the English language. A true tour de force performance, Women of Will, is the masterful summation of Shakespeare & Company Founding Artistic Director Tina Packer's 40-plus years spent investigating all things Shakespeare; it is an engrossing exploration of the Bard's art and psyche as seen through the eyes of his female characters, and portrayed by two of Shakespeare's greatest modern interpreters - Ms. Packer and Nigel Gore.
Directed by Eric Tucker, Women of Will stars Tina Packer and Nigel Gore. The design team for Women of Will is: Valerie Bart (Scenic & Costume Design), Les Dickert (Lighting Design), Daniel Kluger (Sound Design), and Katie Young (Production Stage Manager).
"Tina's erudition, her courage, her determination, I have always admired. But more than anything, her love of Shakespeare has both moved and inspired me," - Academy Award Winning actress Olympia Dukakis. Shakespeare & Company Founding Artistic Director, Tina Packer, is arguably one of the foremost leading experts on Shakespeare in the world. For Shakespeare & Company, Ms. Packer has directed over 50 Shakespeare productions, as well as contemporary works. She has acted opposite the likes of John Barton, Peter Hall, John Schlessinger, Sir Ian McKellan, Paul Scofield, Janet Suzman, Ian Richardson to name a few. Over the years, she has been the recipient of over 20 awards, honors and fellowships - including: the Ronson Award; Guggenheim and Bunting Fellowships; the 1999-2000 Arts Recipient of The Commonwealth Award; etc. She has authored two books "Power Plays: Shakespeare's Lessons in Leadership and Management," and "Tales From Shakespeare." And she is the subject of the WGBH documentary "Sex, Violence and Poetry: A Portrait of Tina Packer," and Helen Epstein's biography "The Companies She Keeps."
Ms. Packer's Women of Will: The Complete Journey - her fully-expanded, five part, in-depth exploration of Shakespeare will be presented in marathon weekends, every other week later this season. More details on Women of Will: The Complete Journey will be announced at a later date.
WOMEN OF WILL was developed during a 15-year period while Tina Packer was Artistic Director at Shakespeare & Company in Lenox, Massachusetts, where both Women of Will and Women of Will: The Compete Journey received their world-premiere productions.
Subsequently, Women of Will has been presented in the Boston area, by The Nora Theatre Company; the Denver area, by the Colorado Shakespeare Festival; and most recently in Prague, Czech Republic, presented by The Prague Shakespeare Festival.
Scheduled January 29 through June 2, Women of Will performs Tuesdays at 7:00pm, Wednesdays through Fridays at 8:00pm, Saturdays at 2:00pm and 8:00pm, and Sundays at 3:00pm at The Gym at Judson (243 Thompson Street, at Washington Square South). Tickets are $40 during preview performance from January 29 through February 2; $75 General Admission post opening. For tickets and more information, visit www.WomenOfWill.com.


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The Veterans of Foreign Wars today(Friday) declared victory in a Federal Lawsuit ( Rainey v VA) filed over allegations of religious hostility and unlawful censorship by the VA and its director of the Houston National Cemetery.
Federal District Judge Lynn N. Hughes signed a consent decree ordering the U.S. Department of Veteran Affairs (VA) to lift the ban on prayer and the word "God" at national cemeteries, to revoke national policies hostile to religion, and to reopen the Chapel which identity was previously changed to "meeting facility" at the Houston National Cemetery.
Texas-based Liberty Institute filed suit on behalf of the VFW over allegations of religious hostility and unlawful censorship by the VA and its director of the Houston National Cemetery. Officials told the VFW they could not have prayer during the burial services of veterans unless the family requested it specifically in writing and submitted the prayer to VA officials for pre-approval.
"The VFW is grateful that the government has restored the basic tenets recognized in the U.S. Constitution – which guarantees fundamental rights of religious expression and freedom of speech – to patriotic Americans who sacrifice everything to defend it. This is indeed a victory." said VFW National Commander Richard DeNoyer.


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HealthDay Reporter
WEDNESDAY, Sept. 26 (HealthDay News) -- An experimental screening technique finds that multiple sclerosis patients have two different molecular "signatures" that reflect disease severity.
Latest Neurology News
This suggests that doctors might one day use this tool to help determine who has a more aggressive form of MS and might need earlier treatment with stronger medications, researchers report.
"This study shows there is evidence that we can begin to identify subsets of MS patients, and that we're moving ever-so-slowly to personalizing MS care," said study author Dr. Philip De Jager, an associate professor at Harvard Medical School and an associate neurologist at Brigham and Women's Hospital in Boston.
But this screening tool "is not ready for the clinic at this point. It needs to be validated in another trial," De Jager said. He envisions that this test would be one component of a number of tests doctors could use to generate risk estimates.
Results of the study are published in the Sept. 26 issue of Science Translational Medicine.
About 400,000 Americans have MS, a chronic, sometimes disabling disease that affects the central nervous system. The central nervous system includes the brain, spinal cord and optic nerves, according to the National Multiple Sclerosis Society. MS symptoms may include fatigue, numbness in the limbs, balance and coordination problems, bladder or bowel dysfunction, vision problems, pain, and even paralysis.
A few treatment options exist for one type of the disease, but no single therapy helps everyone with MS, and there is no cure.
The four types of MS include relapsing-remitting, primary progressive, secondary progressive and progressive-relapsing, the MS society says. About 85 percent of people with MS have the relapsing-remitting form of the disease, and the available treatments are for this form of the disease.
It's often difficult to diagnose MS, and it can take even longer to figure out which type someone has. In addition, doctors have no way to predict which patients will respond to a particular drug.
"Right now, we typically start with first-line drugs that are moderately effective, but safe. If someone doesn't respond, we move on to stronger drugs that tend to be more effective, but have more adverse events," said De Jager. "If we knew that someone had an aggressive form of the disease, we'd know that they're less likely to derive benefit from first-line treatments."
The experimental screening test examines peripheral blood cells (blood obtained from locations away from the heart) on a molecular level. These blood cells are important because they contain immune cells that contribute to MS disease activity, De Jager said.
For the current study, the researchers analyzed blood from 363 people with relapsing-remitting MS who hadn't received treatment. The researchers didn't know ahead of time how aggressive their disease was.
They found two distinct subsets of MS, dubbed MSa and MSb. MSa appeared to be more aggressive, and these are the people who might benefit from earlier treatment with stronger drugs.
The researchers also performed the analysis on 94 people treated with glatiramer acetate and 128 people treated with interferon-B. Again, the researchers found the two subsets, and it didn't appear to make much difference which drug someone was taking.
Timothy Coetzee, chief research officer at the National Multiple Sclerosis Society, said if this research is validated, he could envision it being used to help develop more targeted therapies. It could also be useful in clinical trials to help evaluate how well a drug is performing, he said.
"What we don't know and what we need to get better at is predicting the course of MS. We just don't have the equivalent of a cholesterol test for MS, and that's the kind of information patients want to know," Coetzee said. "They want to know what test can you give me that will help me understand what my future will look like."
De Jager said the next step is to confirm their findings with another trial, and that the next trial will test blood samples from multiple time points rather than a single time point. This is important because the nature of MS is that at some points it's inactive. So, the researchers have to be sure that they've captured two distinct subsets of people with MS, and not the disease at two different time points.
Copyright © 2012 HealthDay. All rights reserved.
SOURCE: Philip De Jager, associate professor, neurology, Harvard Medical School, and associate neurologist, Brigham and Women's Hospital, Boston, Mass.; Timothy Coetzee, Ph.D., chief research officer, National Multiple Sclerosis Society; Sept. 26, 2012, Science Translational Medicine


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World-class golf, fishing and luxury cruising in the Bay of Islands
Imagine a holiday that combines world class golf, fishing and dining - set amongst magical New Zealand scenery and experienced in the utmost luxury.
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New Zealand's stunning east coast is at its brightest and bluest in the azure Pacific waters surrounding the top of the North Island. Perhaps the most famous region here is the tranquil Bay of Islands - littered with sheltered islands and gemstone coves, it is a haven for lovers of golf, boating and fishing. It's the perfect location to indulge in the finer things in life; driving balls along emerald fairways atop seaside cliffs, pulling pelagic fish from ocean floor to dinner plate, luxuriating aboard comfortable, ocean going vessels and admiring the region's stunning geography from the air.
World-class courses
The Bay of Islands is home to some of New Zealand's most spectacular golf courses. Taking pride of place and situated near the clear waters of Matauri Bay is the renowned Kauri Cliffs. Ranked in the world's top 100 golf courses, the David Harman-designed PGA par 72 course boasts 18 holes of golfing bliss - 7119 hards/6510 metres of perfectly manicured fairways and greens. Fifteen holes showcase grand sea views and six holes stroll atop plunging Pacific Ocean clifftop. Also nearby and awaiting your best attempt are the majestic seaside courses of Carrington and Bay of Islands Golf Clubs - each providing unique, world class golfing for players of all skill levels.
The perfect day
To launch your ultimate day on the golf course and the quintessential 5-star kiwi experience, awake to hearty cuisine aboard a luxury vessel, catch a scenic chopper flight to the first tee and, on completing all 18 holes, return to your floating accommodation where fishing rods and tender vessels are at your disposal. Round off the evening with an expertly prepared dinner accompanied by fine local wines whilst admiring the sun setting above still blue waters.
To indulge in a luxury holiday of this nature in New Zealand's Bay of Islands, contact Absolute New Zealand. Our six-night Luxury Golf Afloat Cruise incorporates cruising on a luxury boat while spending days playing golf on luxury courses, fishing and delicious culinary experiences. Find out more on our website, or contact us now for tour details and personal service.
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Absolute New Zealand Luxury Travel
Group luxury hosted tours. Travel first class and experience the best New Zealand has to offer. We only offer one type of travel – the best!


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Final report submitted to NIJ, Police Responses to Officer-Involved Shootings, David Klinger, grant number 97–IC–CX–0029, available from NCJRS (NCJ 192286).
What goes through police officers' minds when they are involved in shootings? How does facing deadly force affect what they see, hear, and feel? Prior research has found that many officers involved in shootings suffer from "postshooting trauma"—a form of posttraumatic stress disorder that may include guilt, depression, and even suicidal thoughts.[1] However, it may be that officers are more resilient than previously thought. One study has found that most suffer few long-term negative emotional or physical effects after shooting a suspect.
The study explored the emotional, psychological, and physical reactions of 80 officers and sheriff's deputies during and after 113 incidents in which they shot someone, using a combination of questionnaires and personal interviews.
Among the findings:
Tunnel vision
Heightened visual detail
Both visual distortions
Auditory blunting
Auditory acuity
Both aural distortions
Slow motion
Fast motion
Both time distortions
Physical response
Appetite loss
Other physical response
Thoughts and feelings
Recurrent thoughts
Fear of legal or administrative problems
Fear for safety
Other thoughts
or feelings
Note: The different
n values reflect the timing of the 113 shootings. For example, two of the shootings occurred within 3 weeks before the interview and another six occurred between 2 and 3 months before the interviews. One officer was critically injured and unconscious for 48 hours following her shooting, so questions regarding the first 24 hours after her shooting did not apply to her.
Most officers reported experiencing no negative reactions 3 months after the shooting, and fewer than one in five reported "severe" reactions (two or more negative emotional or physical reactions) 3 months after the shooting. Even in the short term, many officers experienced no or only one negative reaction during the first day and week following a shooting (38 and 52 percent, respectively). Only one specific reaction—recurrent thoughts—persisted past the 3-month mark in more than one-third of the cases, and only two other reactions exceeded 10 percent—fear of legal problems and trouble sleeping, both of which were reported in 11 percent of the cases.
The emotions that officers experienced were not all negative. Following about one-third of the shootings, officers reported feelings of elation that included joy at being alive, residual excitement after a life-threatening situation, and satisfaction or pride in proving their ability to use deadly force appropriately.
Expressions of support from fellow officers, detailed discussions about the incident with officers who had previously shot a suspect, and taking department-mandated time off following the shooting were associated with slight or moderate reductions in officers' negative reactions. Conversely, officers who felt a lack of support from their colleagues and supervisors or that aspects of the investigation into the shooting were unfair or unprofessional reported more severe and longer-lasting negative reactions following the shooting, particularly after 3 months. Less predictably, support from intimate partners or family members and attendance at mandatory mental health counseling sessions were not associated with officers' postshooting reactions.
Training. The finding that most officers in this study experienced little long-term disruption as a result of shooting a suspect calls into question the appropriateness of training that stresses the severe guilt and depression felt by some officers who shoot. Focusing on severe responses that occur infrequently may be misleading and counterproductive. Several officers indicated in interviews that they thought something might be wrong with them because they did not experience the symptoms that training taught them to expect; others felt that, through the power of suggestion, their reactions were more severe than they would have been otherwise.
Mental health counseling. Many officers who underwent mandatory postshooting counseling reported that the experience was not positive (although three officers who reported long-term depression found counseling to be helpful). Most officers who held this opinion said they believed their department required counseling to shield itself from legal liability, not to help the officers themselves. They stated that they did not talk frankly to the counselors because they did not trust them to keep the sessions confidential; in some cases, they thought the counselors were incompetent.
Several officers admitted that they lied to counselors about their reactions because they did not want to divulge their thoughts, feelings, and experiences to a stranger with ties to the department. This contrasts with officers' willingness to discuss the shooting with fellow officers who had also been involved in shootings and suggests that peer counseling may be more helpful to these officers than mandatory critical incident debriefings.
Officers may honestly say they cannot recall some aspect of the incident or report information that conflicts with other evidence. Investigators faced with problematic statements from officers can try to fill in the gaps or reconcile conflicting evidence through further investigation.
In addition, because officers may fire at a suspect without realizing it, investigators may want to check the weapons of all officers who were immediately present at a shooting for evidence of firing, even if the officers report that they did not fire.
[note 1] See, for example, Stratton, John G., David Parker, and John R. Snibbe, "Posttraumatic Stress: Study of Police Officers Involved in Shootings," Psychological Reports, 55 (August 1984): 127–131; Solomon, Roger M., and James H. Horn, "Postshooting Traumatic Reactions: A Pilot Study," Psychological Services for Law Enforcement Officers, ed. James T. Reese and Harvey A. Goldstein, Washington, DC: U.S. Government Printing Office, 1986; Campbell, John Henry, "A Comparative Analysis of the Effects of Postshooting Trauma on the Special Agents of the Federal Bureau of Investigation," unpublished Ph.D. dissertation, Department of Educational Administration, Michigan State University, East Lansing, MI, 1992; Nielson, Eric, "Salt Lake City Police Department Deadly Force Policy Shooting and Postshooting Reactions," unpublished paper, Salt Lake City, UT: Salt Lake City Police Department, 1981.
National Institute of Justice, 810 Seventh Street, NW, Washington, DC 20531


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September 2008
Why has climate change become a political issue?
Hansen: It has become a political issue because it has huge implications for our energy systems, and specifically for fossil fuel use. That includes oil and coal since fossil fuels are hydrocarbons, formed long ago from the remains of dead plants and animals. Overall, fossil fuel use is the source of about 80% of excess CO2 (carbon dioxide) in the atmosphere; the remainder comes from deforestation. The big issue in terms of climate change is coal, which accounts for 50% of excess CO2 today. Climate change has become a political issue because the fossil fuel industry and the other industries that are affected, like the automobile industry, have special interests. Their profits would be affected by the changes that need to be made to stabilize the climate.
A coal-fired power plant in Oklahoma that can process carbon dioxide.
Source: American Electric Power.
Since coal is such a huge factor in the problem, I propose that we need a moratorium on the construction of new coal-fired power plants and that we phase out existing coal-fired power plants except those plants that are capable of capturing and sequestering CO2. There are other industries, particularly renewable energy industries, which can generate in many cases new and better jobs than coal mining. Some people feel threatened by these necessary changes. However, unless we make these changes, we will leave a much more desolate planet for our children and grandchildren.
Is there is a difference in CO2 that comes from coal and the CO2 that comes from other fossil fuels?
Hansen: The molecules are the same but there is a practical difference. Unlike other fossil fuels, the CO2 from coal could be captured and sequestered underground instead of being released into the atmosphere. The other difference is that there is much more coal than there is oil. We have already used about half of the available oil. That's what "peak oil" means. It's the point in time when we reach the maximum rate for extraction of petroleum globally. We have entered the phase when the rate of production is on the decline. Oil is going to run out over the next several decades. Increasing oil exploration now won't do much good in the long run.
There is a misconception about carbon dioxide and automobiles that needs to be corrected. The CO2 emitted by individual vehicles cannot be captured. You cannot capture it as it comes out of tailpipes. That is just not practical. But we can capture CO2 at major point sources, such as fossil fuel power plants.
Is the technology in place to sequester CO2 from coal?
Hansen: The technology is already here. The U.S.A. could have had it by now but decision makers took the last seven years to arrive at a location for the first power plant to capture the CO2. They finally decided on Illinois and then they canceled the plans because the federal energy department decided it was too expensive. Neither coal manufacturers nor utilities pushed for the idea because it was going to increase the price of electricity by probably from 25% to 40%.
This added cost on coal production would probably give a big boost to renewable energies because they would become competitive in price. Frankly, I think that would be a great thing. We need to move in the direction of renewable energy.
Are alternatives to fossil fuels, such as wind energy, feasible?
Hansen: Wind energy is now competitively priced for generating electricity with fossil fuels. But wind is intermittent, so it cannot be the major source. However, it can contribute significantly. In addition, there is enough sunlight in the southwest U.S.A. to provide electricity for the entire country. To do this we would have to set up an electrical grid, a DC grid. The DC grid is one that is powered by direct current (DC), with electrons flowing in one direction around a circuit. Our current system is powered by alternating current (AC), in which electrons jump back and forth. The technology for a DC transmission system exists. As a matter of fact, that's what Thomas Edison suggested back in the late 1800s. This is the kind of alternate energy we should get going. It takes decades to make changes in infrastructure for an energy system.
Solar thermal energy (STE) is another very promising source of renewable energy. STE energy can be low, medium, or high. Flat panels that heat your pool are low energy collectors. I'm referring to high energy collectors. That's a system where mirrors or lenses are used to concentrate solar energy for electric power production. There is a fairly substantial solar thermal power plant being built now in Nevada. STE technology has the potential to provide much of the energy needs of America and reduce the environmental impacts of power plants.
There are other examples of alternative energies that would allow us to move beyond fossil fuels. We need to get much more serious about them because various fossil fuels are finite. The trick is we need to do it sooner rather than later. If we wait until we have burned up all the fossil fuels, then we will have guaranteed disastrous climate effects.
Is fossil fuel the most urgent issue to address today?
Hansen: You could categorize it that way. The single most important action we can take has to do with coal. As I have said, we must declare a moratorium on coal use and a phase out of new coal usage by power plants, except where we capture and sequester CO2.
While we develop new renewable energies, we can take an interim step—to try and squeeze fossil fuels out of tar shales or tar sands. Canada has started to do this. But, the volume of fuel, so far, is small in comparison to oil and coal. That is why the emitters—the polluters—should have to pay a price for the pollution they put into the atmosphere. That is why I say we need a carbon price, in addition to a coal moratorium to discourage the use of polluting fossil fuels. It's a straightforward and effective way to slow carbon emissions and discourage the exploitation of those regions that shouldn't be exploited. This concept needs to be introduced over time, so that you give the public the chance to change their practices and switch to less carbon-dense energy sources.
In all this talk of fossil fuels, we must not forget forests as an important factor in climate. As I mentioned in the beginning of the interview, about 20% of the excess carbon dioxide in the atmosphere is due to deforestation. The other issue that demands attention is forestry and agricultural practices. We can draw down the atmospheric CO2 by growing forests on degraded land, which will store carbon dioxide in the soil.
What can the public do to bring attention to the fossil fuels issue?
Hansen: The main thing that the public can do is influence the political process because at the moment the fossil fuel industry is calling the tune. This industry has a huge influence on politicians. Even in states where it makes absolutely no sense to build a nuclear-fired power plant, it is happening because of the political clout of the fossil fuel industry.
We can also push for energy efficiency. Did you know that you could have the same lifestyle using half as much energy? The business philosophy of our utilities today is to make more money by selling consumers more energy. We need to change this attitude. Two American states, one of them being California, have changed the rules, illustrating that utilities can make more money by helping customers use less energy. Compared to the average U.S. state, California uses only about half as much energy for a given unit (gross domestic product). If California can accomplish energy efficiency, so can other states.
The public should encourage alternative energy development. Nevada, for example, has extensive potential in solar energy; it has strong wind potential; it has geothermal energy. The state can actually make money by selling/providing energy to other states. But, because of the power of the coal industry, they are planning to build three new coal-fired power plants, which will create local pollution. The mercury released into the atmosphere will wind up in our rivers and streams and oceans.
It makes no sense from the standpoint of public interest to build these polluting power plants. People have to be sufficiently concerned about such activity that they elect politicians that make choices that are good for the public. The supporters of the fossil fuel industry are working in the interest of the profits of the fossil fuel industry but NOT in the interest of the public or the planet.
© 2008, American Institute of Biological Sciences. Educators have permission to reprint articles for classroom use; other users, please contact firstname.lastname@example.com for reprint permission. See reprint policy.


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"Blue Cowboy"
"He's country through and through....from the crown of his Stetson to the toes of this boots...from North Carolina, where he was born, to deep in the heart of Texas, where he lived for years. And his special brand of music, from the upbeat "You Can't Run with the Big Dogs" to the heart rending "Take This Bike to Tommy," does anything to believe this heritage.
One of Joe's personal favorites on this album is the stirring instrumental "Dixie". Naturally, he doffs his hat, too, when he hears the fiddle player Tommy Melder's stirring arrangement of "Take Me Out to the Ball Game", because that's a big part of Joe West, too - Major League Umpire.
Joe's peers in baseball regard him as one of the finest umpires in the league. With his singing and some writing style, it won't be long before he builds himself a great reputation in the field of country music.
11 songs produced by Country Joe West and Jim Duncan, including 3 written soley by Joe West. Includes the country rendition of "Take Me out to the Ball game". Don't miss out on this country music CD by Major League Umpire, Joe West!!
Out or safe, one thing is certain about Joe West, he's a hit!"
Baseball Writers:
- Gordon Verrell
- Terry Johnson


text:
4/5 (80 %), 1 vote
Store located in Shopping mall/center : Mail Champlain
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Comneuf/Le Fil Enchanté in Brossard, Quebec - Save money and don't miss sales, events, news, coupons. Comneuf/Le Fil Enchanté is located in Mail Champlain, Brossard, Quebec - J4W 2T5 Canada, address: 2151, boulevard Lapinière.
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text:
Jenga is not a game that should be used as a model for running a business, especially a consumer-oriented entertainment venture. A proper strategy for building a business is the opposite of Jenga: Offer a solid product, then slowly build on its strong foundation, an ever-climbing structure that grows in value at the same time as it does in scale. It's not smart to removing multiple pieces from your foundation without replacing them, watching a sturdy tower start to sway under the pressure of losing its base.
Netflix (NASDAQ:NFLX) is not by any means a tower about to fall, but if the company removes any more from its streaming service, the foundation of its monumental success over the past three years, it's going to start to sway. Now that it has taken away users' ability to watch multiple streams at once on the same account, Netflix looks a touch unstable.
To investors, the home video company already was on shaky ground. Share prices in Netflix have plummeted since July, shedding almost a third of their value in the fall from $304 to just above $214 on Wednesday. The company's initial decline came after tens of thousands of subscribers decried Netflix's plans to alter subscription pricing so streaming and by-mail DVD rentals had to be purchased separately. It took another hit on Friday after contract negotiations with Starz — the Liberty Media-owned (NASDAQ:LSTZA) premium cable movie channel — broke down, leaving Netflix without guaranteed access to many Disney (NYSE:DIS) and Sony (NYSE:SNE) films in 2012.
While shares showed some signs of recovery on Tuesday, word through website Stop the Cap that the company had altered its Terms of Service agreement to limit the number of streams users can watch on the same account appears to have kept investor confidence low. Netflix hasn't actively prevented users from watching multiple streams on the same account — for example, one on a living room television and another on a laptop in another room — in the past even though it has used messages on streams to discourage it. Now Netflix users must purchase multiple-stream subscription packages much as they've had to pay extra for additional DVD rentals. Any attempts to watch more are blocked entirely.
Investors following the recent drama of Netflix's subscription metamorphosis might recognize this change in structure as being heralded in the company's testing of "Family Plan" subscription packages, a model that seemed promising when first hinted at in April. The family plan pricing model as suggested at the time, however, suggested Netflix also would offer a wider array of content at the same time as offering multiple streams via a single account. This new policy, one unpublicized by the company, offers nothing to subscribers to replace any lost value in the change. Bad business no matter what way it's looked at.
With the rapid rise in popularity of Netflix's streaming service came a rapid rise in content provider dissatisfaction. The companies providing movies and television shows to Netflix felt they weren't getting enough for their wares, and changes to Netflix's pricing were inevitable as a result. Limiting the number of streams users have access to at the same time as doubling the cost of maintaining a streaming subscription and a by-mail subscription — without introducing new content — might be too much change too fast for Netflix. From here on out, it might only take one false move to make the tower crumble.
As of this writing, Anthony John Agnello did not own a position in any of the stocks named here. Follow him on Twitter at @ajohnagnello and become a fan of InvestorPlace on Facebook.


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< Features
- 1 Summary
- 2 Owner
- 3 Current status
- 4 Detailed Description
- 5 Benefit to Fedora
- 6 Scope
- 7 How To Test
- 8 User Experience
- 9 Dependencies
- 10 Contingency Plan
- 11 Documentation
- 12 Release Notes
- 13 Comments and Discussion
Enable VM hosts to discover new SAN storage, issue NPIV operations and do basic configuration of multipath devices.
- Name: Dave Allan
- Email: dallan at redhat dot com
Current status
- Targeted release: Fedora 11
- Last updated: 2009-02-25
- Percentage of completion: 20%
Detailed Description
Guest virtual machines can currently use SAN storage and multipath devices, but administrators must do the storage configuration manually using separate tools from libvirt. This feature will permit administrators to discover storage and present it to virtual machines using libvirt.
Datacenter operations are usually split along functional lines: the facilities management team, the server administration team, the SAN administration team, and others (network, etc.) not relevant to this discussion. Within the server admin group, there are often sub-groups for each OS. When a new application is deployed the SAN admins provision the storage and notify whichever OS team is responsible for the server to proceed with the OS install.
There may be more or less information transmitted from the SAN admins to the server admins when the storage becomes available. The minimal message is something along the lines of, "I've provisioned the LUNs, and you should be able to see them now. I gave you LUNs 27, 28, 29 and 53." The server admin may not know what targets or hosts the new storage is accessible through, but a rescan of all host adapters will show up new logical units with numbers 27, 28, 29 and 53 on some target on some host, and the server admin assumes that's the new storage.
The functionality described here does not attempt to address the many possible failures that can result from the communication between the storage admins and the server admins described above. What we are doing is providing a framework to make the described process work within its limitations. Perhaps more importantly, we create a foundation for work that will make it possible for admins, using only libvirt's APIs, to identify storage precisely and validate that the storage intended is actually used.
While libvirt is currently capable of using SAN storage, it lacks the ability to trigger scans for new storage, create virtual host adapters using NPIV and manage multipath devices. The OS admin team that manages the VM host must get involved to get the VM host to recognize the new storage. Giving libvirt the ability to manage storage allows the OS admin team responsible for the guest OS to complete the VM build out itself.
The libvirt APIs already permit storage discovery and pool creation. These functions will be extended to discover storage on a per-SCSI-host basis and multipath devices. The pool create and destroy functions will be extended to understand multipath and NPIV.
Benefit to Fedora
Administrators will be able to provision storage for VMs from the single set of tools that they are already using to manage the VMs.
As described above, changes are required in libvirt. Eventually the tools using libvirt will need to be updated to take advantage of the new features, but that is not within the scope of this work.
- Implement storage discovery
- Implement NPIV operations
- Implement multipath configuration
- SCSI storage discovery is mostly complete.
How To Test
Use cases
Discover SAN storage
Provision a new logical unit on iSCSI or fibre channel storage. Use virsh to trigger a scan for it, and confirm that it appears correctly.
TBD: Fill in how to configure & test this
Create a virtual HBA with NPIV
Issue an NPIV create call and confirm that the VM host has instantiated a new host adapter and that any storage zoned to it is usable.
TBD: Fill in how to configure & test this
Create all available multipath devices
Issue the call to create all available multipath devices and confirm that they are created and usable.
TBD: Fill in how to configure & test this
User Experience
See the previous section.
None, outside of the implementation efforts detailed above.
Contingency Plan
This functionality is independent of all other features. If it is not ready, administrators can continue to configure storage manually.
Release Notes
Fedora 11 adds the ability in libvirt to discover storage on a per-SCSI-host basis, issue NPIV operations and configure multipath devices. This enables administrators to discover, configure and provision storage for virtual machines without having to use multiple tools.


text: This excellent Oscar-nominated documentary film explores the life of scientist J. Robert Oppenheimer and his role in the dawn of the nuclear age. It presents interviews with experts including Freeman Dyson, Hans Bethe, Haakon Chevalier, and Francis Ferguson. The story begins with the impatient professor who brought quantum mechanics to Berkeley and his trips to New Mexico. Oppenheimer's links to communism are presented as he marries a communist and his brother joins the party. The film's main focus is Oppenheimer's role as scientific director of the Manhattan Project, for which he secretly recruited an assembly of top scientists. It follows the tense events surrounding the Trinity test and Oppenheimer's postwar fame as the physicist who guided the production of the first nuclear weapons. The film concludes with the Atomic Energy Commission hearings which stripped Oppenheimer of his security clearance and led to his demise. Oppenheimer is described as an elegant, philosophical man, who quickly transformed into a successful pragmatic administrator but at the end of his life a tragic figure. The title of the film is taken from a question to Oppenheimer concerning his thoughts on Sen. Robert Kennedy's efforts to urge President Lyndon Johnson to initiate talks to stop the spread of nuclear weapons. "It's 20 years too late," Oppenheimer replies. After a pause he states, "It should have been done the day after Trinity."


text:
Trees and plants make the poolside look beautiful, but with the wrong trees and plants, you can end up with a nightmarish situation that requires a lot of time, effort, and money to sort out. Specifically, when leaves fall to the swimming pool water, you'll need to spend a good amount of time and effort picking the leaves out of the pool surface using a net. You will also need a good amount of money for pool filter cleaning services, especially if plants and trees with small leaves are located near the pool.
That said, you are better off with succulent plants surrounding the pool. They don't leave a lot of debris and look amazing, especially if placed together in a number of containers placed in different spots. Of course, in order to reap the benefits of having succulent plants at poolside, there are a number of steps you need to follow, and these are highlighted below:
Before you start, you'll need a number of containers of varying sizes. The containers should preferably be made from natural materials, although concrete and hypertufa plant containers are good choices as well.
Once you have placed the containers at different parts of the pool area, it's time to choose your succulents. There are a number of good choices like sedums, kalanchoes, aloes, and sempervivums, which have evolved to be able to thrive under harsh sunlight, heat, and poor soil.
Next, add the planting medium. Whatever planting medium you want to add to the containers, they must be properly-drained and not rich. For many succulents, you need to add a bit of builder's sand to the soilless mix. No fertilizer is necessary.
Once you have done all of the above, it is time to plant the different succulents in the containers. Normally, succulents you purchase are placed in nursery pots filled with rich soil, and since you will be placing them in many different containers, it follows that you first need to separate the plants from their containers, remove the soil, and trim off some roots and any babies attached to the main plants as necessary.
After separating the plants from their containers, removing the soil, and cutting their roots and babies, you should then apply mesh tape or screen over the drainage holes of the containers to prevent large chunks of soilless mix from falling out. Fill the container almost to the brim with the mixture of soil less mix and builder's sand immediately afterwards.
Lastly, place the plants into the containers any way you like. Add a few shells and rocks, coloured glass, tiny mirrors, and tiny figurines to each container to spice up their overall appearances.
Succulent care is not that hard. They are like cacti in that they can thrive even under the heat and light of the sun, but unlike cacti, will require a good amount of moisture. A few succulents, specifically the hardy ones, do not need to be moved during winter, provided that the soilless mix does not get soggy and ample protection against drying winds is provided. For the above reasons, it's safe to say that even basic plant care allows you to raise beautiful succulents, and this is what makes these plants worth considering for the poolside area.
For those without a pool, but are considering installing one you can find all the information you need to know at Premier Pools.


text:
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Verbum et Ecclesia
versión On-line ISSN 2074-7705
versión impresa ISSN 1609-9982
Verbum Eccles. (Online) vol.34 no.1 Pretoria ene. 2013
Repositioning the use of the Bible towards a mission-oriented theological education
Adekunle O. Dada
Department of Biblical Studies and Near East Studies, University of South Africa, South Africa
It is an undeniable fact that mission remains the cardinal essence of the Church. However, in Africa and in Nigeria, the Church seems to have lost focus regarding the main reason for its existence, namely mission. One of the factors responsible for this may be the form of theological education in vogue. In view of this anomaly, this paper reflects on how the study of the Bible, which serves as the primary basis for theological education in some institutions, can be repositioned to enhance a mission-oriented theological education. The importance of proper interpretation of the Bible in enhancing missions can be premised on the fact that a sound biblical hermeneutics is prerequisite to the formulation of an effective and functional theology of missions. If our theology of mission is faulty, the practice cannot be anything but flawed. In view of this, the paper explores ways in which the Bible can be meaningfully studied in order to promote a mission-oriented theological education.
The need for theological education to be mission-oriented cannot be contested because mission remains the principal essence of the Church. The life and theology of the Church can only be meaningfully expressed and understood within the ambit of mission. This fact is better articulated by Bosch (1991):
Just as the Church ceases to be Church if it is not missionary, theology ceases to be theology if it loses its missionary character ... We are in need of a missiological agenda for theology rather than just theological agenda for mission; for theology, rightly understood, has no reason to exist other than to accompany the mission Dei. So mission should be 'the theme of all theology'. (p. 494)
In the light of the submission of Bosch above, it is evident that mission is the pivot of theological education. This is because theological education cannot be meaningful if not pursued in the context of mission. But a question arises: is theological education in Africa, especially in Nigeria, mission-oriented? This question arises from the fact that the quality of the faith of most of the Christians in Nigeria and their understanding and pursuance of mission works indicate that the question can possibly not be answered in the affirmative. This calls for sober reflection and a reassessment of the form and content of theological education in Nigeria.
This paper therefore reflects on the use of the Bible in theological education in Nigeria and how it can properly be repositioned to enhance a mission-oriented theological education in that country. The Bible holds tremendous possibilities for change and transformation if it is properly interpreted and its message effectively internalised. The relevance of a viable biblical hermeneutical methodology hinges on the fact that the Bible remains the principal reference point for many Christians in their perceptual field and character formation. This makes the Bible an important tool for education. The questions that form the fulcrum of this paper are: Has the Bible been properly utilised as an effective tool for transformation in theological education? Has the Bible been properly taught to meaningfully enhance mission study and practice? In what ways can the Bible be interpreted to enhance mission-oriented theological education?
Present state of mission and theological education in Nigeria
For a meaningful discussion of the issue at stake here, it is imperative to define what we mean by missions. Mission can broadly be described as a concept that seeks to re-establish the Christian theory and practice of mission in the Triune God; the mission of the Triune God is based on the sending nature of one divine person in the Trinity by another. The idea of missionary formation and practice has recently been linked with the church's divine sending into the entire world (Pachuau 2007:539). In essence, therefore, mission is the holistic communication and utilisation of the salvation message within the ambit of the mandate of the Triune God.
The beginning of mission in Nigeria can be traced to the activities of missionaries from the West and indigenous Africans, especially freed slaves. In spite of the successes of the Western missionaries in Nigeria their legacies - in terms of the quality and character of faith and mission vision and goal -bequeathed to the people are without solid roots. The reason for this is that:
The missionaries set out in principle to convert 'pagan' to Christianity and to preach the Gospel, but in practice they also participated in denying the particularity of the Africans. No one can deny that some good things were done by the missionaries, but this must be weighed against the harm that was done against the people of Africa and their cultures. Western Christianity must face the fact that it was used against values it was intended to promote and defend. (Kanyandago 2003:43-58)
It must be underscored here that the missionaries contributed immensely to the social, educational and political lives of Africa. Sanneh (1989:153) opines that although criticism missionaries them is valid, we also have to recognise their immense contribution to the revitalisation of Africa. The missionaries were the first to actively pursue the task of bringing formal education to Africa. The first group of those educated in the schools established by the missionaries became freedom fighters that liberated Africa from the shackles of colonialism.
However, mission work is still carried out within the ambit of a Western template and Western models, despite the claim and clamour for indigenisation. The effect of this is not difficult to see. Nigeria is reputed to be one of the countries where Christianity is growing rapidly, but the quality of this growth may be questioned. The relevance of this question becomes clear when one considers the fact that some Nigerian Christians embrace traditional religion and Christianity simultaneously. They attend church service during the day and shrine service at night. Although Christianity has spread widely in Nigeria, it is without deep roots in the lives of the people (Dzurgba 1995:121). Can we say that mission work in Nigeria has been highly successful when this situation is considered?
Furthermore, a popular form of mission work in Nigeria today is what Mugambi (2008:153) terms 'tourist evangelism'. This is a form of mass evangelism by notable Western evangelists whose goal, according to the organisers, is to win souls for Christ. The growth of materialism and secularisation in Europe and North America may have something to do with the rise of these evangelistic outreaches in Nigeria and Africa as a whole. During the Cold War, there was a deliberate effort from North Atlantic missionaries to spiritualise African Christianity and protect Africans from the materialism and secularism associated with communism. The Christian enterprise came to be openly associated with capitalism. Tourist-evangelists became, at the same time, harvesters of African souls and promoters of Euro-American values and virtues.
In Nigeria this form of evangelisation was popularised by the late Benson Idahosa who was extensively influenced by popular American evangelists like T.L. Osborn and the late Oral Roberts. The major features of this kind of mass evangelism were miracles and prosperity. There were always massive advertisements in the print and electronic media highlighting the powers of the evangelists as having the key to people's existential needs. Crowds were often drawn to their campaigns because of the razzmatazz that characterised them. But the souls that were claimed to have been won for Christ at these events often returned to their former lifestyles because the foundation of their faith was not solid. In some quarters, these forms of mission work have been condemned as having no solid biblical basis, and as nothing more than a means of glamorising the evangelists and making money.
In the same vein, specialised or institutionalised theological education in Nigeria today tend to concentrate more on training personnel solely for church ministry. Mission does not seem to be a major focus in some theological institutions. This is evident in the curricula of these institutions. One of the major reasons for this may be that some of these institutions were mainly conceived and founded as a training ground for ministers that were to take charge of the churches founded by the missionaries. Another reason why theological education in Nigeria does not function effectively in the area of mission may be that the training institutions still operate according to Western templates and models. Some of these institutions were founded by Western missionaries whose worldviews were at variance with those of the students. The weakness of the missionary paradigm in theological education and its operation are best described by Akrong (2007):
The dominant paradigm in modern missionary theology produced a theology of salvation that drew African 'pagan' into the orbit of universal salvation through incorporation into Western Christendom; this implied the exclusion and rejection of African culture. Missionary theology was controlled by this paradigm. In real terms, this meant that the African who was able to abandon his or her 'pagan' culture could be assimilated into Western culture, and into the orbit of universal salvation. Those who still persisted in the African 'pagan' culture were held to be damned and excluded from God's universal history of salvation. (p. 25)
The major weakness of the missionary paradigm in theological education, even where mission is made the main focus, is the alienation of the beneficiaries from their roots and also the distortion of the basic concepts and teachings it offers. This could have happened because the Western discourse had its own language, which, when imposed upon people raised with different configurations of learning, resulted in alienation, distortion and dependence (Ngugi 1986:124). One area where alienation, distortion and dependence are obvious is the way in which the Bible is used in theological education. A casual perusal of the curricula of some theological institutions revealed that the courses on the Bible were conceived mainly to inform students about the ancient backgrounds from which the text emanated. From the way some of these courses are described, one can deduce that they aid the cognitive and affective expertise of the students, but leave their psycho-motor domains unaffected. It is only when the meaning of the text is drawn out and properly internalised that a change in the perception of the student can be effected.
However, it may not be possible to affirm confidently that the hermeneutical methodology employed in the study of the Bible has promoted a proper understanding of the meaning of the text, one which will ultimately enhance mission. This is because, according to Tienou (1984):
In our teaching, both in Church and our theological institutions, we tend to satisfy ourselves with the knowledge of proper information, the proper content of the Bible. But we often miss the all-important factor: the meaning. We should not therefore be surprised that we have built a hollow Christianity: a Christianity of meaningless words! Sense and not sound must be our theological aim. The understanding of the intended sense of the scripture will go a long way towards the maturity of our people. (p. 301)
From this observation it is evident that the proper interpretation of the biblical text is a prerequisite for the formulation of an effective and functional theology for missions. If our theology of mission is faulty, then the practice cannot be anything but flawed. In the light of this, therefore, it is clear that the study of the Bible should occupy the central position in theological education in the Nigerian context. The Bible should be the hub around which other courses revolve. The goal of the study of these other courses is to ensure that the biblical text is meaningfully expounded and applied. In some instances the reverse seems to be the case. In view of this, we shall explore ways in which the Bible can be meaningfully studied in order to enhance a mission-oriented theological education.
Repositioning the use of the Bible towards mission-oriented theological education
In 1900, 77% of the world's Christian population lived in Europe and Northern America. In 2000, only 37% of the two billion Christians in the world lived in the northern continents; whilst 63% were from Asia, Oceania, Africa, and Latin America. The projection for 2025 is 29% and 71%, respectively (Barrett & Johnson 2001:23). The implication of these statistics for Africa, especially south of the Sahara, is that there is going to be an upward swing in the population of Christians. This poses challenges for an effective theological education in the Nigerian context. This is because mission without agreement on core issues of theology is more than useless. It is an abomination to God and it is harmful to both the evangeliser and the evangelised. Corwin (2003:147) has highlighted the purpose of theology in missions. The first dimension of this purpose is what he calls the vertical dimension, which enables people to understand rightly (though certainly not perfectly) the Triune God, and to relate properly to him. This is as essential for the recipients of the gospel as it is for those who carry it to them. The second is the horizontal dimension. Good theology is the indispensible prerequisite for believers to understand rightly and to relate properly to both their environment and others. Although the relationship with the environment is beyond our scope here, the relationship with other people is vital, both in connection with other believers (body life) and with those who are outside the faith (evangelism and mission). The third dimension is that theology is central to the 'all things' that Jesus commanded us to teach his disciples. This is done primarily by 'teaching those are able to teach others also' (2 Tm 2:2); hence the need for theological education and leadership training as vital aspects of missions (Corwin 2003).
For theology of mission to be authentic it must be biblically rooted. Also, a proper interpretation of the Bible is necessary for biblical theology. For theological education to be mission-oriented and effective, a viable methodology for the use of the Bible as medium of instruction and training must be adopted. This is important because the hermeneutical methodology currently in use is mainly derived from the West. The consequences of this for theological education and the life of the Church in the West are better revealed by Asamoah-Gyedu (2007):
If the Bible has lost its place as source of guidance for public life and morality in the West, it did so by first losing its status as more than a sacred book through a process of biblical relativism and gradual demystification. Critical hermeneutical methods of biblical interpretation may have their place in theology, but unreflective adoption of such academic methods has contributed significantly to this demystification of the Bible, and thus to the decline of Christian presence in the modern West. (p. 19)
If the Bible is to be effectively deployed as an effective instrument for the kind of spiritual formation, individual change and transformation which will ultimately enhance a mission-oriented theological education, it is imperative to devise a suitable and viable hermeneutical methodology that will allow these goals to be realised. The need or necessity for a viable biblical hermeneutics in Nigerian theological education hinges on three factors. The first is that the Bible cannot be meaningfully interpreted outside the socio-cultural context of the reader. Therefore every hermeneutical method should be situated within a specific context. Secondly, it is necessary to break the stranglehold the West has on the biblical hermeneutical methods currently employed in Nigerian educational institutions. Finally the need to continue to make the Christian faith relevant in the face of changing social, economic and political realities is a compelling one.
In order to make theological education mission-oriented via the effective utilisation of the Bible the following hermeneutical guidelines are suggested.
Christological in character: Biblical hermeneutical methodology in theological education must be uncompromisingly Christological in character. Christ is the centre of Christianity and his break into the realms of humanity still remains the defining moment in history. Therefore our utilisation of the biblical text in theological education should aim at a functional Christology. This is a Christology derived from the people's experience of Christ in their social-cultural setting. If this fact is neglected, Christ will not be fully understood and effectively communicated to others within and outside the Church. Cone (1999) avers that:
The interplay of social context with scripture and tradition is the starting point for an investigation of Jesus Christ meaning for today. The focus on social context means that we cannot separate our questions about Jesus from the concreteness of everyday life. We ask, 'who is Jesus Christ for us today?' because the story of his life and death is the answer to the human story of oppression and suffering. If our existence were not at stake, we did not experience the pain and the contradictions of life, and then the Christological question would be no more than an intellectual exercise of professional theologians. (p. 40)
If our use of the Bible in the process of a Christological construct is not to remain a mere academic exercise, the adequacy of Christ for the totality of human experiences must be high on the agenda. This is because there is real evidence that Christians who newly profess their faith often limit Christ to prescribed areas of their lives. When it comes to the major crises of life, such as sickness, suffering and death, Christ is pushed aside and recourse is made to traditional and well-proven methods to counter the effects of evil and gain assurance in a world of uncertainty and danger. It can be argued that people who do this had not truly been converted, but the fact cannot be gainsaid that the picture of Christ that had been presented them in the first place did not properly fit into their scheme of things. Hence, most Africans tend to uphold two faiths - they maintain the Christian faith when life is gay and happy, but hold to the indigenous faith when the fundamentals of life are at stake (Imasogie 1985:58).
One's apprehension of Christ as God's answer to human needs is crucially influenced by one's culture. As Imasogie (1985:58) observed, this creates the need to overhaul the current theological curricula, which had been devised in a different culture to meet the specific needs of that time. This is necessary if theological education is to equip the minister for meeting the total needs of the people in their cultural setting. Overhauling does not necessarily mean that existing curricula will be discarded. Some elements are basic and must be retained, but this will be done because they are found, after objective evaluation, to be universally relevant. The call for a biblical hermeneutical methodology that is Christological in character can be justified in the light of this background.
Contextual in orientation: A biblical methodology that will enhance a mission-oriented theological education must be contextual in orientation. Contextual biblical hermeneutics in Africa is biblical interpretation that takes African social, cultural, political and economic contexts in consideration. Specifically it means that analysis of the text is done from the perspective of an African worldview and culture (Adamo 2001:6).
Different contextual biblical hermeneutical approaches have emerged in Africa. One of these is the African comparative approach. This is a hermeneutical principle that relates the biblical texts to the African context by comparing the convergence and divergence of the African and biblical worlds. The 'reading with the ordinary reader' approach was popularised by West, a South African Bible scholar. This is an approach that seeks to mediate between critical and pre-critical readings of the Bible. In other words, it tries to take seriously the interpretation of the ordinary reader of the Bible, under the guidance of a trained reader (West 2003).
The liberation approach is an interpretation schema that engages the Bible in the course of socio-political liberation. The work of South African scholars such as Nolan, Mosala, Chikana and Mofokeng represent this school of biblical interpretation. Another popular contextual approach to the Bible in Africa is the 'Bible as power' approach. The major proponent of this approach is Adamo (2004:24-26) of Nigeria. This is an 'existential' and 'reflective' approach to the interpretation of the Bible. The Bible is used as a means of protection, healing and success. This method is mostly prevalent amongst the African indigenous churches. Another contextual biblical hermeneutics that makes African culture a subject of interpretation is the bosadi woman approach. According to the chief exponent of this approach, Madipoane Masenya (2005:741-751) of South Africa, the bosadi approach is not simply a comparative analysis of the biblical text and the African culture, but an approach that critiques both cultures and texts not only in terms of gender concerns, but also in terms of of class, and 'woman-as-strange' and 'African-as-strange' in their own territory. Although the bosadi approach is an attempt to resuscitate African culture from the ashes, it does not idolise it.
In the same vein Ukpong (2005:35) has proposed what he calls 'biblical inculturation'. This is a dynamic, ongoing process by which people consciously and critically appropriate the Bible and its message from within the perspectives and with the resources of their culture. Manus' intercultural hermeneutics is similar in ethos to that of Ukpong. Intercultural hermeneutics is a descriptive paradigm that seeks to address grass-roots Christians in their actual contexts and social location in Africa (Manus 2003).
There are other emerging methods of biblical interpretation in Africa. However, one common denominator of these hermeneutical approaches is that they arose from and aim to address a particular or specific context. Their contextual character, therefore, makes it possible for them to be classified as contextual biblical hermeneutics.
The inescapability of contextual biblical hermeneutics in Africa can be explained by the fact that reading the Bible always occurs within a social context, whether it is acknowledged or not. Readers will always be located in their community of faith, which is a microcosm of their larger society. Some of these scholars claim that it is difficult, if not impossible, to fully discard their innate Africanness in spite of the influence of Western cultures. As Schreiter (2007) observes, new questions are being asked, questions for which there are no ready traditional answers. Indeed, so many new questions are emerging that the credibility of existing forms of biblical hermeneutics is weakened.
Riches (1996:187) has, however, raised an alarm in that the fact that a contextual reading of the text poses the problem of normativity. The particularity of a local reading may estrange people from one another. The imposition of a universal God on other communities may be oppressive and impoverish their culture. The particularity of the local reading may, in the end, become a denial of a common humanity. He says that we are all caught in the same web and need one another's voices if we are not to deny ourselves by denying our very interrelatedness.
Whilst Riches' concern may be entertained to some extent, it should be underscored that it is, indeed, difficult if not totally impossible to arrive at a uniform or universal reading and interpretation of the text. This is because our contexts always influence our reading of the Bible to some extent. Our race, culture, gender and class influence our reading of the Bible. The Bible also emanated from different socio-cultural and literary contexts.
Moreover, one of the pitfalls of contextual biblical hermeneutics is that mission is not given extensive priority. Social, political and cultural issues tend to be the motivating force behind them. This is perhaps an indication that not all contextual readings are in line with the essential tenets of the gospel (Verstraelen 1993). To make our theological education mission-oriented we need to find a viable contextual hermeneutical option which will facilitate missions by seeking ways in which Christ can be better understood and communicated in the African context.
Holistic methodologies: To ensure that the message of the Bible have a lasting and positive effect as a tool of education and to enhance mission-oriented theological education, a wide range of hermeneutical methodologies must be utilised. According to Wright (2006:184), a missional hermeneutic must include, at least, a recognition of the multiplicity of perspectives and contexts from which and within which people read the biblical texts. Even when we affirm that the historical and salvation-historical context of biblical texts and their authors are of primary and objective importance in discerning their meanings and significance, we need to remember that the plurality of perspectives from which readers read is also a vital factor in the hermeneutical richness of the global church.
It is customary for some African biblical scholars to condemn every Western-oriented hermeneutical methodology as oppressive and evil. Some Western and Euro-centric biblical scholars in Africa, on the other hand, see contextual biblical hermeneutics as nothing but a handmaiden of African renaissance which will ultimately lead to Christo-paganism, a mixture of Christianity and elements of traditional African religions. Jonker's (2005:643) warning that a multidimensional approach to biblical interpretation can help us to escape the looming dangers of exclusivism in our exegetical endeavours is apt in the Nigerian context. Biblical scholars in Africa tend to step into one of two abysses; either to claim that their own methods are the only ones that can deliver true, meaningful results, or to claim that their own life interests are the only legitimate vantage point into the biblical text. A multidimensional or holistic approach would steer us away from exclusivism.
Our biblical scholarship should remain open to any method, past or present, that best serves its purpose. Western and other hermeneutical methodologies should not be swallowed hook, line and sinker. We should critique these hermeneutical traditions and use an exegetical approach and strategy that suits the African context. It is gratifying to note that some biblical scholars employing the Western methodologies are also gradually becoming more open to influences from the context-oriented approaches. It is when we properly and effectively integrate the different available methodologies that the Bible can be effectively used in theological education and mission.
Holistic worldview: If a biblical hermeneutics is to be relevant and effective in theological education and missions, it must address the holistic worldview of the Africans. The compartmentalisation of reality into the realms of the sacred and profane is strange to traditional African society. To them reality is a unified whole. For example, salvation in the African context is about deliverance not only of the soul, but also of the body. What is the essence of a salvation that guarantees the freedom of the soul but not that of of the body?
Moreover, the worldview of most Africans is still to a great extent primal, even in modern times. For example, the belief in the existence of witchcraft and other malevolent forces is still rife. Even educated and enlightened Christians hold tenaciously to beliefs that are regarded as superstitions in some quarters. For any interpretation to be grounded in the people's consciousness - thereby enhancing mission work -it must take into cognisance the people's worldview. After all, the entire Bible takes into consideration the worldview of the people of the period in which and for whom it was written.
Connection with the community: If theological education is to be mission-oriented, the biblical hermeneutical methodology employed must also connect with the community. If we want to reconstruct missions from the perspective of God's creation, we have to read the Bible with new eyes that will enable us discern God' activities in our neighbourhood and in the faith of the people. Theological education, therefore, has to enable and to empower theological students to identify with the history and cultures of their people (Nan-Jou 2008:188). A biblical hermeneutics rooted in praxis is essential if we are to sustain an evangelical witness in Nigeria. As Bevans (1992:25) observes, the praxis model of contextual theology is insightful in that theology is practiced not simply by providing expressions of Christian faith, but also by a commitment to Christian action. Moreover, theology is then understood as the product of the continual dialogue of these two aspects of Christian life.
The weakness of most of the Western oriented and contextual biblical hermeneutical methodologies employed in theological education in Nigeria is that they are detached from the community of faith. This is because most of the contextual approaches to biblical interpretation have not had a direct bearing on the church. Most of the scholars involved in devising new methods of biblical interpretation are academics in the seminaries and universities. The fruits of their enterprise rarely have a direct impact on mission and on the ordinary people in the church. An interpretative enterprise that would enhance a mission-oriented theological education must be one that takes into cognisance what ordinary people are saying at grass-roots level about their understanding of the Bible. According to Onaiyekan (2001), the Catholic Archbishop of Abuja, Nigeria:
We need to find a way of listening to - and documenting - what our people are hearing from the Scriptures. If the Holy Spirit is the main interpreter of the Bible, we must be convinced that the Bible speaks not only through professional exegetes with academic degrees and qualifications but also, and I would say above all, through all those who live in union with God. This is one of the many lessons I have learnt since I left active professional biblical academics into the field of full-time pastoral engagement. (pp. 5-6)
Position of the Holy Spirit: If we want our teaching of the Bible to promote a mission-oriented theological education, the Holy Spirit must be accorded prime position in our hermeneutical activities. The Holy Spirit can illuminate and direct the harnessing of the fruits of our interpretation properly, so that we arrive at the truth and its proper application. Whilst it is important not to discourage rigorous and analytical study of the texts, it is equally important to remember that the Holy Spirit has an important role to play in the interpretative process. Some biblical hermeneutical methodology seems to deny and de-emphasise supernatural elements in the process of meaning production at the expense of rational or empirical considerations. However, if we confess God as the ultimate author of the biblical text, it is not out of place to depend on him for the ultimate meaning of the text.
The fact that the Bible plays an important role in theological education is incontestable; hence the need for a suitable methodology that would aid its interpretation, application and teaching. However, if the Bible is to enhance a mission-oriented theological education it must be Christo-centric, contextual, and people and community oriented; and the Holy Spirit must be accorded unrestricted space in the interpretative process. If we want to achieve this goal in our theological education, constant assessment of the way we use the Bible in our pedagogical activities becomes necessary. This can best be done by a constant review of the theological education curricula in order to promote efficiency and optimal performance by students and even faculty.
In the process of pursuing this task, it should be remembered that theological education should not be an end in itself. It should lead to service, practical and selfless service to humanity - something which is best done in the context of missions. A theological programme, regardless of how garnished with highbrow scholarship it may be, is useless and an exercise in futility if it is forever encased in abstraction without any correspondence with reality. Theology can become relevant only when it effectively equips for mission and ministry and helps to deal with the real challenges that are faced by real people in a real world (Ehioghae 2005:59).
Competing interests
The author declares that he has no financial or personal relationship(s) which may have inappropriately influenced him in writing this article.
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Adekunle Dada
PO Box 9900, Ibadan, Nigeria
Email: email@example.com
Received: 09 Nov. 2011
Accepted: 14 Feb. 2013
Published: 24 May 2013
Copyright: © 2013. The Authors. Licensee: AOSIS OpenJournals. This work is licensed under the Creative Commons Attribution License.