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PER: Potchefstroomse Elektroniese Regsblad
On-line version ISSN 1727-3781
PER vol.12 n.3 Potchefstroom Jan. 2009
The role of traditional authorities in developing customary laws in accordance with the constitution: Shilubana and Others v Nwamitwa
B Mmusinyane
LLB (U) Vista, LLM (UP), Lecturer: Department of Private Law, School of Law, UNISA
1 Introduction
South Africa's constitutional dispensation is based on the premise that all existing laws are subject to the Constitution of the Republic of South Africa 1996 (the Constitution), including African customary law, and that all laws are limited only by the Constitution.1 South African customary law is a body of law by which millions of South Africans regulate their lives in a multicultural society.2 It existed long before the adoption of the Constitution which, among other things, aims at harmonising the different cultural practices that exist in the country. It is apparent that some traditional cultural practices that still exist are in conflict with the Constitution but, until they are challenged before a court of law, they will remain enforceable in our communities.
In other words, even though the Constitution is in force, there are many unresolved theoretical and practical problems arising from the application of customary law within the constitutional framework.3 For example, many customary systems of succession are guided by the principle of male primogeniture: a deceased's heir is his eldest son, failing which, the eldest son's oldest male descendant is his heir.4 In most cultural traditions women are ineligible to be traditional leaders of their tribes. When the traditional leader has only daughters, the throne automatically passes to his brother or oldest living male heir. It is apparent that, if male children are linked through their father to the royal lineage, their inheritance of the traditional chieftaincy is guaranteed irrespective of their seniority or age. This custom, which entails that traditional chieftaincy is retained only in the male line, is in most instances enforced by traditional authorities. The traditional authorities can be seen as communal structures that are capable of either perpetuating the primogeniture principle or developing community customs to bring them in line with the aspirations of the Constitution. It may be asked to what extent traditional authorities are capable of doing the latter. This case note aims at analysing the traditional authority's role in the development of customary practices in line with the Constitution, particularly with regard to the advancement of the right of women to inherit traditional chieftaincy thrones. To date, the emphasis is still mainly on the advancement of women's and children's rights in general, a process that seems to be advancing too slowly, despite being rooted in constitutionally protected rights.
The decision of the Shilubana v Nwamitwa5 is subsequently discussed. The case concerns an application to the Constitutional Court for a leave to appeal against a decision of the Supreme Court of Appeal6 substantially confirming a decision of the Pretoria High Court7 that prevented a woman from being a Hosi of her own community.
2 Facts
The facts of the case were as follows: The principle of primogeniture governed the succession to the traditional chieftaincy of the Valoyi community for five generations.8 On the death of the Hosi (traditional leader), Fofoza Nwamitwa, in 1968, the traditional chieftaincy lineage of the Valoyi community was disrupted. Since Hosi Fofoza's eldest child was a daughter and he did not have a male heir, his brother Richard Nwamitwa succeeded him as Hosi of the Valoyi. Hosi Richard succeeded to the throne despite the fact that Hosi Fofoza's eldest daughter (Ms Shilubana) was old enough to be given the throne.9 In 1996 the Valoyi Royal Council unanimously resolved to restore the chieftainship to Hosi Fofoza's eldest daughter. The resolution noted:10
[T]hough in the past it was not permissible by the Valoyis that a female child be heir, in terms of democracy and the new Republic of South Africa Constitution it is now permissible that a female child be heir since she is also equal to a male child. The matter of chieftainship and regency would be conducted according to the Constitution of the Republic of South Africa.
However, Ms Shilubana did not want to replace Hosi Richard at that stage, and he continued to rule. In 1997 Hosi Richard endorsed a resolution appointing Ms Shilubana as Hosi but later, in 2001, he withdrew his support. After the death of Hosi Richard in 2001, the chieftainship of the Valoyi community, the royal family, tribal council, local government representatives, civic structures and stakeholders of various organisations again proclaimed Ms Shilubana as the Hosi.11 Hosi Richard's eldest son, Sidwell Nwamitwa, obtained a court interdict against the inauguration ceremony of Hosi Shilubana on the grounds that he was entitled to succeed to the traditional chieftaincy of the Valoyi as an heir to the late Hosi Richard. He obtained a further court order that the third to sixth applicants (third applicant: District Control Officer, fourth applicant: the Premier, Limpopo Province, fifth applicant: MEC for Local Government and Housing, Limpopo, sixth applicant: National House of Traditional Leaders) should withdraw the letters of appointment issued to Ms Shilubana and should instead issue letters of appointment to him.12
The High Court and the Supreme Court of Appeal decisions respectively found that prior to the interim Constitution,13 in terms of the Valoyi cultural practices from 24 October 1968 and at least prior to 1994, women could not be appointed as a Hosi.14 Therefore, the SCA agreed with the high court on the following grounds:15
(a) That its finding was not gender-based since the facts of the case "do not bring [it] to the gender equality claim which the [applicants seek] to vindicate".
(b) That the official appointment of Ms Shilubana was not in accordance with the customs and traditions of the Valoyi, and that these customs were not constitutionally problematic.
Therefore, Ms Shilubana took the matter to the Constitutional Court on the grounds that she had been prevented from being a Hosi by virtue of her gender. The Constitutional Court set aside the decisions of the Supreme Court of Appeal with the under-mentioned judgment.
3 The decision of the Constitutional Court
The Constitutional Court had to clarify the issues described below for the consistent development and application of customary law by a consideration of the following: (1) whether or not a traditional authority has a duty to develop its customs and traditions in contemplation of promoting gender equality in the succession of chieftainship, in accordance with the Constitution, even if this discrimination occurred prior to the coming into operation of the Constitution; and (2) the way courts of law are to apply customary law as required by the Constitution, while acknowledging and preserving the institution and role of chieftainship and the functioning of a traditional authority that observes customary law.
The Constitutional Court noted section 211 of the Constitution, that is, that the institution, status and role of chieftainship are recognised subject to the Constitution. Therefore observance of customary law by traditional authorities must be in accordance with the applicable legislation and customs, including amendments to or repeal of that legislation and those customs. Thus it is the duty of the court to apply customary law where it is applicable, subject to the Constitution and relevant legislation.16 The norms of customary law are informed by factors such as the traditions of the community concerned as guided by a consideration of the past practices of the community.17 The court found that the development of customary law would imply some departure from past practices which seem to constitute a threat. A threat to the recognition of the development of customary law occurs when a rule requires an absolute consistency with past practice before a court will recognise the existence of a customary norm. This would result in the courts' applying laws which communities themselves no longer follow, and would stifle the recognition of new rules adopted by the communities in response to the changing face of South African society. This route would be in conflict with the aspirations of the Constitution and thus unacceptable to society at large.
Therefore the development of customary law must be guided by the contemporary practice of the community in question.18 The court acknowledged that past practices should not be interpreted as being irrelevant in today's society, since such practices and traditions may still be of considerable importance in customary law, but should be considered together with other important factors. The court further made it clear that the time when customary law had to be proved as foreign law in South Africa is a thing of the past.19 In consequence, where a norm emanates from a tradition, with no indication that a contemporary development has occurred or is occurring, past practice will be sufficient to establish a rule. However, in instances where the contemporary practice of the community suggests that change has occurred, past practice alone is not enough and does not establish a right with certainty.20 Past practice will also not be decisive where the Constitution requires the development of the customary law in line with constitutional values.21
It is, furthermore, the very same community that observes customary law that must develop it, and this communal decision must be respected in accordance with section 211 of the Constitution. Therefore, the free development by communities of their own laws to meet the needs of a rapidly changing society should be encouraged, respected and facilitated.22 The Constitution had done away with the hierarchy of laws in which parliamentary statutes and common law were preferred over customary law. 'Living' customary law was not always easy to establish and it might sometimes not be possible to determine a new position with clarity. The court encouraged the parties to assist it in resolving their disputes by placing credible evidence of the present practice in their communities before it. The duty of the court, in those instances, would be to examine the law in the context of a community and to acknowledge developments if they had occurred.23 The court found that the need for flexibility and the imperative to facilitate development must be balanced against the value of legal certainty, respect for vested rights and the protection of constitutional rights. In the Bhe case, the Constitutional Court found that the protection of women and children would be achieved by not allowing the development of the customary law of succession in a piecemeal and sometimes slow fashion.24 In adjudicating a customary law matter the court must remain mindful of its obligations under section 39(2) of the Constitution to balance the development of customary law by the communities with the jurisdiction of the courts.25 In addition, the Constitutional Court held in Carmichele v Minister of Safety and Security26 that section 39(2) imposes an obligation on courts to consider whether or not there is a need to develop the common law to bring it into line with the Constitution and, if so, to develop it, as was the case with customary law.27 The court would, however, respect and enforce any development that happened within the community to the extent that such development was in line with the protection of rights.
In addition, the imperative of section 39(2) must be acted on when necessary and deference should be paid to the development by a customary community of its own laws and customs where this is possible and consistent with the continuing effective operation of the law.28 In determining Sidwell Nwamitwa's claim to the traditional chieftaincy, the Constitutional Court held that the past practice of the Valoyi was important but not decisive in determining whether or not Mr Nwamitwa had the right he claimed.29 The Valoyi authorities intended to bring an important aspect of their customs and traditions into line with the values and rights of the Constitution. Several provisions of the Constitution require the application of the common law and customary law, as well as the practice of culture or religion, to comply with the Constitution.30 If traditional authorities purported to apply customary law subject to the Constitution,31 it must next be asked whether or not they had the authority to act as they did. The Constitutional Court found that there was no evidence to permit it to rule on traditional authorities, as they had a broad discretion in appointing a traditional leader and were not bound simply to appoint the heir by birth. Therefore it had no basis on which to overturn the High Court's finding that, in terms of the existing customary law, the role of the royal family is more than formal only where there is no candidate for the chieftainship, or where the candidate is not suitable, which was not alleged to be the case in the matter under consideration.
However, even if the High Court were correct on that point, it had to be true that the traditional authorities had the power to act as they did for the reasons that follow.32 It was noted that the traditional authority was the highest decision-making structure within the traditional community on matters of succession. If the authorities had only the narrow discretion the High Court found them to have, it followed that no other body in the community had more power in that regard. This would therefore mean that nobody in the customary community would have the power to make constitutionally driven changes in chieftainship. This result could be seen if one considered what would have happened, in the narrow view, if the traditional authorities in the present case had sought simply to install a woman as Hosi. Even if she were the eldest child of the previous traditional leader, it would follow on the narrow view that the traditional authorities would have no power to appoint her unless there was no other heir or the male heir was unfit to rule. It would be necessary, according to this view, to approach the courts before a woman could be installed as a Hosi.33 The court emphasised the need to empower communities to bring their customs in line with the norms and values of the Constitution. Any other result would be contrary to section 211(2) and would be disrespectful of the close bonds between a customary community, its leaders and its laws.34 If the traditional authority had only those powers accorded it by the narrow view, it would be contrary to the Constitution and frustrate the achievement of the values in the Bill of Rights. The court's power in section 39(2) of the Constitution should be exercised judiciously and sensitively, in an incremental fashion,35 and in a manner that would empower the community itself to continue the development.36
As the Supreme Court of Canada37 had held in relation to the common law,
[t]he judiciary should confine itself to those incremental changes which are necessary to keep the common law in step with the dynamic and evolving fabric of our society.
The court found that this statement, in the South African context, should not be seen to detract from the obligation of courts to uphold the new values with which our legal system has been infused.38 Therefore, the court found that the appointment of Ms Shilubana as a Hosi represented a development of customary law which was an essential step in respecting community-led change parallel with the value of legal certainty and the need to protect rights.39 The legal effects of the change the installation of a particular leader were clear. Mr Nwamitwa was not a Hosi but had an expectation to be appointed Hosi owing to the 1968 decision and on the basis of past practice. The court found that his expectation could not override the decision of the traditional authorities to adapt their customs in accordance with the values and rights of our democracy as embodied in the Constitution.40 The actions of a traditional authority could not be illegitimate just because they involved a departure from past practice.41 The Valoyi authorities had chosen to restore the line of Hosi Fofoza going back one generation, although it was true that Ms Shilubana's installation left some questions unanswered relating to how the Valoyi succession would operate in the future. However, customary law was living law and would in future inevitably be interpreted, applied and, when necessary, amended or developed by the community itself or by the courts. This would be done in the light of existing customs and traditions, previous circumstances and practical needs and, of course, the demands of the Constitution as the supreme law.
Although the Valoyi people had moved away from any previously existing rule that a woman could never be appointed as a Hosi, other aspects of the customs and traditions governing chieftainship had not necessarily been affected. For example, the principle that a Hosi is born and not elected indeed exists; it was not necessarily changed by this ruling as Ms Shilubana was born as the child of a Hosi. Her birth was crucial to the decision of the royal family.42 Furthermore, such additional developments of the law as Ms Shilubana's installation might necessitate were in the first instance a matter for the relevant traditional authorities, acting in accordance with custom, practical needs and the Constitution. It was, however, not these future decisions that were before the Constitutional Court, and nothing further had to be said about them.43 The value of recognising the development of its own law by a traditional authority was not in this instance outweighed by factors relating to legal certainty or the protection of rights. The royal family intended to act to affirm the constitutional values in chieftainship in its community. A balancing of the effects of its action revealed no consideration that should prevent the Constitutional Court from recognising its actions as such.44 The Constitutional Court found that the conclusions of both the High Court and the Supreme Court of Appeal that the traditional authorities lacked the power to act as they did were incorrect. The court found that the Supreme Court of Appeal erred in its judgment, as its decision was too narrow and tied to the statement that a Hosi is never appointed but born, and unable to countenance that the lineage would change from that of Hosi Richard to that of Hosi Fofoza. Accordingly, Mr Nwamitwa had no vested right to the chieftainship of the Valoyi, but only an expectation to be a Hosi. However, past practice of the Valoyi community was not determinative and did not itself guarantee that Mr Nwamitwa's possible expectation had to be fulfilled. The contemporary practice of the Valoyi reflected a valid legal change, resulting in the succession of Ms Shilubana to the chieftainship.
4 Evaluation
4.1 Appointment of women to traditional chieftaincy thrones
Both the legislature and the judiciary are mandated to provide remedies in order to correct injustices and promote the values that underlie an open and democratic society, such as equality, human dignity and freedom.45 Despite numerous objections to women as leaders in their respective communities, recent trends indicate that the 1996 Constitution is progressively harmonising customary practices with constitutional values in enabling women to occupy traditional chieftaincy thrones. The following examples indicate the changing trends in viewing women as equally capable leaders in their respective communities.
The first example is the succession of the daughter of the late traditional leader Serobatse of the Bafokeng Ba Ga Motlala in Lichtenburg, North-West Province, which was occasioned by the traditional leader not having a male heir. Although she ascended the throne as the daughter of the traditional leader, her descendants are not entitled to the throne because the link with the royal family in her case is through the mother and not the father, as is required by custom.46 In Botswana the progressive development of customary law reached a notable milepost when a woman was appointed by the tribal authority as the first traditional leader in her community after both her brother and her father had died.47 However, the development of customary law in this regard seems to have been clouded with much controversy prior to the acceptance that women should enjoy the same right as men to rule their communities.
This controversy can be best illustrated by the objections which have been raised since 1999 with regard to the traditional chieftaincy claim by Refilwe Mabalane (Refilwe) of the Baphiring community in the North-West Province on the grounds that she is a woman, despite her being the eldest daughter of her late father. Of six children born into the royal family Refilwe is the eldest child, and her brother is the fifth-born. Refilwe's case is yet to be resolved. On the face of it, Refilwe faces direct discrimination against her as a woman, since the chieftaincy throne has traditionally been exclusively reserved for men.48 Nevertheless, the fact that more communities seem to accept women as their leaders reflects the progress of true gender transformation in chieftainship. The Shilubana judgment must be seen as a classic example of the application of customary law by the traditional authority that is in line with the Constitution as well as with principles of public policy and natural justice.49 The Shilubana judgement reflects the plight of women under customary law.
4.2 Exposition of the position of women under customary law
It needs to be acknowledged that women have been assigned a subservient role by customary practices since time immemorial. Their stigmatisation by their communities has played a critical role in discrimination against their gender for many years, and it has exposed women to various obstacles of a historical and cultural nature to their active and equitable participation in the political and social realms (particularly in denying them access to traditional chieftaincies). This was largely a function of men's traditional roles as breadwinners and defenders of the family against danger.50 The traditional chieftaincy, according to the rules of patrilineal succession, was always inherited by the eldest son of the founding father of the land.51
Clearly, if they objected to this custom women could have been ostracised for disobeying the dictates of the culture of their community, and thus deemed to be inviting misfortune. Bennett states that women were treated as minors in traditional African society;52 while still unmarried, a woman remained under the guardianship of her father or uncle, and after her marriage she was under the guardianship of her husband.53 One exception to this is the custom of the Modjadji community, which dictates that only women may rise to the leadership of their community. From 1854 until 2005 all of the leaders of the Modjadji community have been women.54 On the basis of the Shilubana decision, the Modjadji customs can be challenged on the basis of gender discrimination, and there would be no merit in attempts to deny the claims of any rightful male heir on the grounds of his gender. Despite improvements in the protection of women's rights, gender discrimination is still prevalent in South African society. Little has changed in the lives of ordinary women, many of whom are subject to customary law, tradition and other patriarchal social and cultural practices.55 Bennett states that, because African culture is steeped in the principle of patriarchy, the gender equality clause threatens a thorough purge of customary law.56 One example is the achievement of gender equality in traditional authorities, which is still seen as a challenge. In terms of customary law, with the exception of the Modjadji traditional chieftaincy, women may not hold political office.57
Traditional authorities have lobbied in vain to have customary law exempted from the Bill of Rights,58 one of their reasons being that they saw the Constitution as a threat to their customary and traditionally accepted views on the position of women in society. However, the drafters of the Constitution declared gender equality as one of the non-negotiable clauses to be included therein.59 The adoption of the Constitution was a milestone in ending discrimination and ensuring equality for all, particularly previously disadvantaged groups women constituting one of the most severely disadvantaged groups. It was found in Egan v Canada60 that discrimination can come about as much as an effect of distinctions that are in themselves not intentionally discriminatory as from an overtly discriminatory purpose, and those individuals and groups that are more generally vulnerable in society are also likely to experience the discriminatory effects of such distinctions more severely. The final Constitution can be regarded as a catalyst that aims to ensure the removal of all traces of patriarchy in our society.61 It promotes non-discrimination and requires everyone to be treated with equal dignity irrespective of the obedience to traditional cultural values that a certain community may have observed until now.62 It should be noted that customary law was designed principally to regulate family relationships. Although most women in contemporary society, through force of circumstances, engage in extra-familial activities, there is no directly relevant rule of customary law to govern this novel situation aside from generally outdated notions that women are subordinate to men.63
Albertyn and Goldblatt state that equality, as a value and as a right, is central to the task of transformation.64 As a value, equality gives substance to the vision of the Constitution. As a right, it provides the mechanism for achieving substantive equality, thus legally entitling groups and persons to claim the promise of this fundamental value and providing them with the means to achieve it. The Constitution regards everyone as being equal in the eyes of the law, and has entrenched the practical implementation of this equality. This means that no one is perceived as having more rights than others, and that men and women enjoy equal rights regardless of their culture, status and gender. It is the same customary practices that allow women to act as regents in situations where an heir may not be in a position to ascend the throne. Such a practice can be seen in Lichtenburg, in the North-West Province, where the widow of the late traditional leader Seatlholo was appointed to rule the community in an acting capacity on her son's behalf from the time of her husband's death.65 Therefore, the permanent appointment of a woman would not come as a surprise to the communities concerned. The debate around the continued existence of many (if not virtually all) customary practices in the constitutional dispensation usually manifests as a conflict between the right to gender equality and the right to culture.66 As a signatory of the Convention on the Elimination of all Forms of Discrimination against Women (CEDAW), South Africa has an obligation under international law to eradicate all forms of discrimination against women.67 In terms of article 2(f), states are called upon to
take all appropriate measures, including legislation, to modify or abolish existing laws, regulations, customs and practices which constitute discrimination against women.68
Therefore the advancement of women's rights in South Africa can be seen as a progressively developing process under the guidance of both the Constitution and international law.
The patrilineal way of doing things has been remodelled to accommodate women as leaders of their communities. This accommodation has initiated discussion regarding the role of women in other cultural practices that have been exclusively reserved for males. Such cultural practices include but are not limited to the performance of certain customary rituals that were mainly performed by men, allowing women to now enter previously secluded places such as a cattle kraal to participate in certain rituals. But it remains up to the respective traditional authorities to prescribe from time to time how such cultural practices that conflict with their constitutional rights could be remodelled to include women who are leaders in their communities.
4.3 The role of traditional authorities in developing customary law
4.3.1 Transformation of the traditional leadership
The transformation of traditional leadership (as defined below) was spearheaded by the enactment of the Traditional Leadership and Governance Framework Act.69 This Act aims to transform traditional leadership in line with the Constitution, at the same time undertaking to restore the integrity and legitimacy of the traditional authority as an institution in accordance with customary laws and practices.70 One of its goals is the progressive realisation of gender equality within traditional authorities in a manner that promotes freedom, human dignity, and the achievement of equality and non-sexism. To ensure compliance with these undertakings, the Act determines that at least a third of the members of a traditional council must be women.71
Section 3(2) (d) of the Traditional Leadership and Governance Framework Act determines that where it has been proved that an insufficient number of women are available to participate in a traditional council, the Premier concerned may, in accordance with a procedure provided for in the provincial legislation, determine a lower threshold for the particular traditional council than that required by paragraph (b) of the same section.72 However, there is a huge disparity between reality and the ideal of what the Act states to be a minimum threshold. As a rule, the members of traditional councils are still predominantly men, who are reluctant to relinquish their customs to accommodate women. The Act envisages that the appointment of traditional leaders should be done with due regard to the observance of the customary laws of the community concerned.73 The Act accommodates the role of traditional leaders on all levels of executive government, but it is a role that is more symbolic than substantive.74 The ruling on the role of traditional authorities in the Shilubana judgment may have come at a time when it was not expected by most African communities that reserve traditional leadership exclusively for men.
4.3.2 Defining traditional authority/leadership
Traditional authority/leadership is defined as an aggregate institution which includes the position of the traditional leader or king, the deputy, the royal family, the secret advisory body, the headmen of small villages, and the traditional council.75 Previously traditional authorities were generally viewed as still holding conservative views about the customs and traditions of their communities.76 Traditional authorities are perceived to be at the forefront of hindering the development of customary laws in accordance with the applicable constitutional principles. At the same time they are seen as playing a critical role in the day-to-day operation of their communities by ensuring observance of and compliance with the customs of the community by the subjects, as well as disciplining contraventions by members of the community.77
It is clear that the exercise of their power must operate within the parameters of the Constitution. Moreover, these authorities must be seen to play an important part in the development of customary law in line with the Constitution. They should monitor whether or not socio-economic and political developments are taking place in their communities. They enjoy a high status and significant support among their people since they are regarded as the custodians of African culture and customary law, and hence they also perform a variety of important executive and judicial functions.78 Accordingly, they play a critical role in educating and empowering their community to understand the impact of the Constitution and its relations with their customary laws. As a result they should also be able to develop their customary laws in line with the Constitution without first being forced to do so by the courts.
4.3.3 Who should develop customary law?
The Constitutional Court has noted the power of traditional authorities to make constitutionally driven changes to customs and traditions, as failure to do so would frustrate the objectives of the Constitution. Customary law is adaptive by nature and the courts should recognise any changes in customary law, especially where such changes bring the customary law in line with the values and spirit of the Constitution.79 Therefore the traditional authorities, not the courts, must be responsible for developing customary law in line with the Constitution.80 What differentiates this approach from the court-driven one is that customs and traditions that have been developed directly by traditional authorities can be seen to have a sense of belonging to the communities.
Courts are seen as socially distanced from the communities they serve, so their knowledge of customary law is bound to be second-hand.81 Unlike ordered dispositions by the courts, traditional authorities regard themselves as being at the forefront of developing their own customs and traditions. In instances of disputes, the duty of the court will be limited to exercising its powers conferred by section 39(2)82 to determine if the purported development by the traditional authority did promote the spirit, purport and objects of the Bill of Rights.83 Section 211(2) of the Constitution84 regards traditional authorities as primary agents of development. They are seen as the representatives of the community and as such are entrusted with an important responsibility, namely that of harmonising community customs and traditions with the ethos of the Constitution.85 However, traditional authorities should not see themselves as unilateral decision makers. They are still required to consult with their communities about matters that will particularly affect the community's customs and traditions. This is based on the premise that it is the communities at large that will have to conform to the developed traditions and customs. Hence, such traditions and customs cannot be changed without the community's knowledge or consultation. It is important to respect the right of communities that observe a system of customary law to develop their law, particularly if the initiative comes from them.86 Only if the community at large fails to develop its customs will evidence have to be placed before the courts of the present practice of that community. The court will then have to examine the law in the context of the community and acknowledge developments if they have occurred.87
4.3.4 Procedure for developing customary law
The community's adherence to customary rules is centred on having consultative meetings to deliberate on matters affecting the community. It is from these meetings that decisions are made and have to be complied with. Therefore, a traditional authority may adopt a system of majority rule in changing its customs and traditions, but at the same time must not ignore the concerns of the minorities. Even if the majority of the community has voted in favour of changing the customs, the courts will remain the independent arbiter of the Constitution. The courts have a duty to protect the rights of the minorities and others who cannot protect their rights adequately through the democratic process.88 Therefore, the custom development process should be guided not by what the majority are saying, but by whether or not the decision taken by traditional authorities is in the interests of what is fair and just in terms of the Constitution and the community at large. The Constitutional Court has reiterated the importance of traditional authorities in taking the initiative to bring their customs and traditions in line with the Constitution. Therefore traditional authorities are empowered to change and update their customary law in compliance with the Traditional Leadership and Governance Framework Act89 and the Constitution.90 Thus, in cases where many customs and traditions in South Africa remain un-codified (non-statutory),91 any development in them would be acknowledged if it could be made in writing.
5 Conclusion
Without doubt one is likely to see more women appointed to traditional chieftaincy thrones as a result of the Shilubana judgment. This approach is indeed an achievement for the protection and fulfilment of women rights. The Shilubana judgment builds on the Bhe judgment, in which the court imposed changes to the customary law rules on inheritance, thus bringing them in line with the requirements of gender equality in the Constitution.92 The Shilubana judgment93 is sensitive to the needs of the community itself and emphasises the importance of respecting decisions made by traditional authorities especially when they are in line with the spirit and purport of the Bill of Rights.94 The restoration, especially by traditional authorities, of the chieftaincy thrones to people (women) who were historically barred by custom and tradition indeed brings legal certainty women are also eligible to occupy positions such as those of traditional leadership. The Constitution should be used as a vehicle for reforming traditional authorities and the latter should be encouraged to take the initiative in developing their own customary law before it becomes necessary for the courts to intervene.
The development of customary law in response to the Shilubana judgment is an essential step in reversing the unfair discrimination that prevented women from succeeding to traditional chieftaincy thrones.95 Traditional authorities should not be allowed to reverse the progressive realisation of gender equality by retreating to archaic values.96 The Shilubana case makes it clear that, irrespective of gender, the first-born child should succeed his or her father. It should be acknowledged that a second problem may now arise, because only those of royal blood are accepted as rightful heirs to the throne, and women born within the royal bloodline in fact would not bear children from the royal bloodline. Thus, controversy may arise that the authority of the community is being alienated to strangers, or that strangers are being introduced into the royal blood. The appointment of heirs to the throne must therefore be exercised with due regard to the observance of the customs of the community concerned.97
It is important that separate cases be dealt with on their own merits. There is a need for a strong and sustained initiative to educate rural communities so as to make a qualitative improvement in gender relations in the rural areas and to pave the way for more substantive equality in the full range of socio-economic issues.98 An essential step in the entrenchment of constitutional democracy in those segments of our society that practice customary law is to encourage traditional authorities to transform themselves voluntarily, taking into account the provisions of the Constitution. Equal citizenship entails being able to take part in the shaping of the society in which an individual or people live. To women it means challenging the spoken and unspoken prejudices that keep them out of public life.99 The Shilubana decision has ensured that the appointment of women to traditional chieftaincy thrones will be in accordance with the boni mores test, when seen in the context of the societal conditions and the dynamic nature of particular societal groupings. The decision gives recognition to women as adult human beings who are capable of leading and building their communities as leaders. Traditional authorities that take the initiative in appointing women as traditional leaders should therefore be praised for developing customary law in fulfilment of their duties as enunciated in section 211 of the Constitution.
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Molefe R 'Judgment gives me the courage to fight on' City Press Newspaper 8 June 2008 11 [ Links ]
Molefe 'Ruling' City Press
Molefe R 'Ruling on women traditional leader stokes tension' City Press Newspaper 8 June 2008 11 [ Links ]
Ntshabele "Reflections"
Ntshabele D "Reflections about gender equality in the institution of chieftainship" in Foundation of Tertiary Institutions of the Northern Metropolis (FOTIM) International Conference Gender Studies Here and Now 17-19 January 2006 CSIR Convention Centre, Pretoria [ Links ]
Olivier et al Indigenous law
Olivier NJJ et al Indigenous law (Butterworths Durban 1995) [ Links ]
Pieterse 2000 De Jure
Pieterse M "Killing it softly: customary law in the new constitutional order" 2000 De Jure 35-53 [ Links ]
Rautenbach 2003 Stell LR
Rautenbach C "Some comments on the status of customary law in relation to the Bill of Rights" 2003 (1) Stellenbosch Law Review 107-114 [ Links ]
Rautenbach and Du Plessis 2004 SAJHR
Rautenbach C and Du Plessis W "Evolution of customary succession laws in South Africa" 2004 South African Journal of Human Rights 1-27 [ Links ]
SALC 'Harmonisation'
South African Law Commission 'Harmonisation of the common law and indigenous law: The application of customary law: conflict of personal laws' Issue Paper 4-Project 90 1996 [ Links ]
Schoeman-Malan 2007 PER
Schoeman-Malan MC "Recent development regarding South Africa's common and customary law of succession" 2007 (1) PER Potchefstroom Electronic Law Journal 1-33 [ Links ]
Van Rensburg 2001 Obiter
Van Rensburg AMJ "The judiciary and its constitutional mandates to develop and apply customary law" 2001 Obiter 217-227 [ Links ]
Register of legislation
Constitution of the Republic of South Africa 1996
Constitution of the Republic of South Africa Act 103 of 1993
Constitution of the Republic of South Africa Act 200 of 1993
Promotion of Administrative Justice Act 3 of 2000
Traditional Leadership and Governance Framework Act 41 of 2003
Register of court cases
Bhe v Magistrate, Khayelitsha (Commission for Gender Equality as Amicus Curiae); Shibi v Sithole and Others; South African Human Rights Commission and Another v President of the Republic of South Africa 2004 ZACC 17; 2005 (1) SA 580 (CC); 2005 (1) BCLR 1 (CC)
Carmichele v Minister of Safety and Security and Another (Centre for Applied Legal Studies Intervening) 2001 ZACC 22; 2001 (4) SA 938 (CC); 2001 (10) BCLR 995 (CC)
Du Plessis and Others v De Klerk and Another 1996 ZACC 10; 1996 (3) SA 850 (CC); 1996 (5) BCLR 658 (CC)
Egan v Canada (AG) 1995 (2) SCR 513 (Canada)
Mabuza v Mbatha 2003 (4) SA 218 (C), 2003 (7) BCLR 743 (C)
Mthembu v Letsela 1997 (2) SA 936 (T); 1998 (2) SA 675; 2000 (3) SA 867 (SCA)
Nwamitwa v Phillia and Others 2005 (3) SA 536 (T)
R v Salituro 1992 8 CRR (2d) 173
S v Makwanyane 1995 (3) SA 391 (CC)
Shilubana and Others v Nwamitwa (Commission for Gender Equality as Amicus Curiae) 2007 (2) SA 432 (SCA)
Shilubana and Others v Nwamitwa 2008 (9) BCLR 914 (CC)
Shilubana and Others v Nwamitwa CCT3/07
Van Breda and Others v Jacobs and Others 1921 AD 330
Register of internet resources
BBC News 2008 news.bbc.co.uk
BBC News 2008 Botswana gets first female traditional leader news.bbc.co.uk [accessed on 13 June 2008] [ Links ]
CEDAW 2006 www.un.org/womenwatch/daw/cedaw/states.htm
Convention on the Elimination of all Forms of Discrimination against Women 2006 States Parties www.un.org/womenwatch/daw/cedaw/states.htm [accessed on 10 June 2008] [ Links ]
De Vos 2008 constitutionallyspeaking.co.za
De Vos P 2008 Victory for woman in developing customary law constitutionallyspeaking.co.za [accessed 20 January 2009] [ Links ]
Gender Links [no date] www.genderlinks.org.za/
Gender Links [no date] Women in South Africa facts and figures www.genderlinks.org.za/docs/gelectionsdocs/WomenInSA.doc [accessed on 16 July 2008] [ Links ]
Mokotjo 2006 www.ufs.ac.za
Mokotjo LE 2006 Property grabbing An experience of women in Africa: A case of customary and civil law in Lesotho Research project submitted in partial fulfilment of the requirement for the Masters in Development Studies degree in the Faculty of Economic and Management Sciences at the University of Free State Bloemfontein www.ufs.ac.za [accessed on 26 May 2009] [ Links ]
SALC 1998 www.saflii.org/
South African Law Commission 1998 Succession to the head of a family www.saflii.org/za/other/zalc/ip/12/12-2.html [accessed on 16 July 2008] [ Links ]
Tshehla 2005 www.iss.co.za
Tshehla B 2005 Administration of Justice in the traditional court: traditional justice in practice: a Limpopo case study www.iss.co.za [accessed on 16 July 2008] [ Links ]
List of abbreviations
|Convention on the Elimination of all Forms of Discrimination against Women
|South African Law Commission
1 Rautenbach 2003 Stell LR 109 and 113.
2 Schoeman-Malan 2007 PER 1.
3 Himonga and Bosch 2000 SALJ 317-318.
4 SALC 1998 www.saflii.org/. Bennett Customary law 335. Rautenbach and Du Plessis 2004 SAJHR 1.
5 Shilubana v Nwamitwa 2008 (9) BCLR 914 (CC) (hereafter the Shilubana case).
6 Shilubana v Nwamitwa (Commission for Gender Equality as Amicus Curiae) 2007 (2) SA 432 (SCA) (hereafter Shilubana v Nwamitwa).
7 Nwamitwa v Phillia 2005 (3) SA 536 (T) (hereafter the Nwamitwa case).
8 Nwamitwa case 540F (n 11).
9 Nwamitwa case 540F par 3 (n 11).
10 Nwamitwa case 540F par 4 (n 11).
11 Nwamitwa case 540F par 5-6 (n 11).
12 Nwamitwa case 540F par 6-7(n 11).
13 Constitution of the Republic of South Africa Act 200 of 1993 (Interim Constitution).
14 Shilubana v Nwamitwa case par 46 (n 10).
15 Shilubana v Nwamitwa case par 50-51 (n 10).
16 Shilubana case par 42 (n 9).
17 Shilubana case par 44 (n 9).
18 Shilubana case par 55 (n 9), Van Breda v Jacobs 1921 AD 330 (hereafter Van Breda case).
19 Mabuza v Mbatha 2003 (4) SA 218 (C), 2003 (7) BCLR 743 (C) par 30 (hereafter Mabuza case).
20 Mabuza case par 44-49 (as above).
21 Shilubana case par 56 (n 9).
22 Shilubana case par 45 (n 9).
23 Shilubana case par 46 (n 9); Bhe v Magistrate, Khayelitsha (Commission for Gender Equality as Amicus Curiae); Shibi v Sithole; South African Human Rights Commission v President of the Republic of South Africa 2004 ZACC 17; 2005 (1) SA 580 (CC); 2005 (1) BCLR 1 (CC) (hereafter the Bhe case) par 86,107 and par 152-154.
24 Bhe case par 110-113 (n 28).
25 Shilubana case par 48 (n 9).
26 Carmichele v Minister of Safety and Security (Centre for Applied Legal Studies Intervening) 2001 ZACC 22; 2001 (4) SA 938 (CC); 2001 (10) BCLR 995 (CC) par 34-36 (hereafter Carmichele case).
27 Bhe case par 44, 48 and 215 (n 28).
28 Shilubana case par 49 (n 9).
29 Shilubana case par 57 (n 9).
30 Refer in this regard to sections 1(c), 2, 30 and 31 of the Constitution.
31 Shilubana case par 68 (n 9).
32 Shilubana case par 71 (n 9).
33 Shilubana case par 72 (n 9).
34 Shilubana case par 73 (n 9).
35 Du Plessis v De Klerk 1996 ZACC 10; 1996 (3) SA 850 (CC); 1996 (5) BCLR 658 (CC) par 167/174 and 189 (hereafter Du Plessis case).
36 Shilubana case par 74 (n 9).
37 R v Salituro 1992 8 CRR (2d) 173 at 189.
38 R v Salituro par 36 (n 42).
39 Shilubana case par 75 (n 9).
40 Shilubana case par 78 (n 9).
41 Shilubana case par 79 (n 9).
42 Shilubana case par 81 (n 9).
43 Shilubana case par 82 (n 9).
44 Shilubana case par 84 (n 9).
45 Van Rensburg 2001 Obiter 217.
46 Ntshabele "Reflections".
47 BBC News 2008 news.bbc.co.uk.
48 Molefe 'Judgment' City Press 11.
49 Van Rensburg (n 45) 219.
50 Mokotjo 2006 www.ufs.ac.za.
51 Bennett (n 4) 120. See also Olivier et al Indigenous law 4-5.
52 Bennett (n 4) 251-252.
53 Ntshabele (n 46).
54 Molefe 'Ruling' City Press 11.
55 Gender Links [no date] www.genderlinks.org.za/.
56 Bennett 1994 SAJHR 122.
57 Molefe 'Ruling clouds' City Press 11.
58 Ntshabele (n 46).
59 Ntshabele (n 46).
60 Egan v Canada (AG) 1995 (2) SCR 513 par 38.
61 Ntshabele (n 46).
62 S 9 of the 1996 Constitution.
63 Bennett (n 4) 127. Heureux-Dube 1997 SAJHR 338.
64 Albertyn and Goldblatt 1998 SAJHR 248.
65 Ntshabele (n 46).
66 Pieterse 2000 De Jure 39.
67 CEDAW 2006 www.un.org/womenwatch/daw/cedaw/states.htm.
68 CEDAW (n 67).
69 Traditional Leadership and Governance Framework Act 41 of 2003.
70 Bennett (n 4) 114.
71 S 3 (2) (b) of the Act (n 75).
72 S 3(2) (d) of the Traditional Leadership and Governance Framework Act (n 69).
73 Ntshabele (n 46).
74 Ntshabele (n 46).
75 Ntshabele (n 46).
76 Ntshabele (n 46).
77 Tshehla 2005 www.iss.co.za.
78 Pieterse (n 66) 49.
79 De Vos 2008 constitutionallyspeaking.co.za.
80 Shilubana case par 68, 72, and 73 (n 1), s 39(2) and 211(2) of the Constitution.
81 SALC 'Harmonisation'.
82 Shilubana case par 74 (n 9).
83 S 39 (2) of the 1996 Constitution.
84 The 1996 Constitution.
85 The 1996 Constitution.
86 Shilubana case par 45 (n 9).
87 Bhe case par 86 (n 28). Shilubana case par 49 (n 9).
88 S v Makwanyane 1995 (3) SA 377 (CC) par 88-89.
89 S 2(3) of the Traditional Leadership and Governance Framework Act (n 69).
90 S 211(2) of the 1996 Constitution.
91 Rautenbach (n 1) 107.
92 Bhe case par 45 (n 28).
93 Shilubana case (n 9).
94 De Vos P (n 79).
95 Himonga and Bosch (n 3) 314.
96 Ntshabele (n 46).
97 Ntshabele (n 46).
98 Ntshabele (n 46).
99 Ntshabele (n 46).


text:
The only regret Columbus Crew coach Robert Warzycha has about the signing of Chris Birchall on May 7 is that it didn't happen sooner.
"I wish he was here from the beginning of the season," he lamented.
The Crew would loved to have slotted the former LA Galaxy into an injury-ravaged midfield from the onset as the team struggled through the first two months, but Birchall had been exploring other options after being released following the 2011 season.
Birchall, 28, played in 23 matches (17 starts) for the Galaxy last season when they won MLS Cup, but it became apparent to him that he was not in the designs of coach Bruce Arena and decided to return to England in hopes of finding another club somewhere.
However, he also knew of the Crew's interest in him last season and was happy to finally get a deal done.
"I came here because it was a chance to play," he said. "If I had stayed with Galaxy, I would have been in and out of the team with the amount of players Bruce wanted to bring in from what his plans were. It's a chance to play consistent football."
The Crew were 2-4-2 at the time of his signing and they've gone 10-7-2 since then. While the recent additions of forwards Jairo Arrieta and Designated Player Federico Higuaín have grabbed the headlines, Birchall's steady play as a holding midfielder has made an impact as well.
"He's been huge for us," captain Chad Marshall said. "He's a worker. The guy doesn't stop running for the whole 90 minutes. That's what you need in there. He's a ball winner. He's a complete player."
Birchall, a member of the Trinidad and Tobago national team through his mother's ancestry, has starts in 13 of his 14 Columbus appearances. He has tallied one goal in 2012, a game-winner against D.C. United on July 21, and has also chipped in with two assists.
"He's the right guy for us because he works so hard," Warzycha said. "One thing I remember about him from LA was he was a box-to-box guy. That's what he's giving us here. He never calculates or saves anything for the last minute. He always goes 100 percent."
Birchall also brings championship experience to a club that has only five players left from Columbus' MLS Cup 2008-winning team.
"It's always great to have someone who's won in this league before," midfielder Eddie Gaven said. "He knows what it takes, how much work and effort needs to be put into it. He leads by his effort, showing guys how to play if we want to win."

subset: commoncrawl


text:
3 injured, 1 killed in separate city shootings
2 teens shot during incident along Hoffman Street
Baltimore City police are investigating three shootings since Sunday evening, one of which killed a man.
The most recent incident occurred in the 1300 block of West Baltimore Street around 1:45 a.m. Monday, where police said they found a man suffering from at least one gunshot wound. The man was taken to a nearby hospital but pronounced dead a short time later.
Investigators said the victim had been inside a NY Fried Chicken when someone came in, shot him and ran away. Anyone with information on the slaying should call detectives at 410-396-2100.
Just after midnight on Monday, officers were called to the 2300 block of Hoffman Street, where they found a 14-year-old girl with a gunshot wound to her leg and another girl suffering a graze wound to the arm.
Investigators said the girls and some friends were playing football in the street when someone in a silver vehicle drove by and began shooting. The first girl was taken to a hospital in stable condition, while the second girl was treated at the scene.
Anyone with information on that case should call police at 410-396-2433.
Meanwhile, officers driving by the 1900 block of West North Avenue around 10 p.m. Sunday said they heard gunshots and found a man suffering from a gunshot wound to the forearm. That man was taken to a hospital in stable condition.
No suspects or motives have been released in any of the shootings.


text:
When it was announced that 3Bugs would be taking an adaptation of Euripides'tragedy The Trojan Women to represent them at the Edinburgh Fringe Festival this year, it was clear that the society is again pushing the boundaries of student theatre. An ambitious project to undertake as a whole, let alone to condense into a forty-five minute adaptation.
The script, adapted by Director Georgina Thomas, is one to be admired as a work unto itself. The tragedy has been cleverly condensed to offer the audience a grounded overview of Euripides' original text. Making the most of its limited timeslot, the adaptation, whilst pacey, avoids feeling rushed and still allows the audience to emphasize with its highly developed characters.
For me, this is a production that showcases the strength of its actors. The engaging opening monologue from Poseidon, played by Ben Firth, immediately set the tone as one of unease and foreboding, which picked up in intensity as the hardships faced by the women were revealed. The performances were strong throughout, however particular mention must go to first year student Lizzie Roberts, who gave a fantastic performance as the mentally unhinged Cassandra. Her exchange with the slimy Talthybius, played brilliantly by Jack Alexander, was especially well-executed.
The Chorus (Ella Darbyshire and Lucy Cheetham) are also noteworthy for praise. They bounced off each other with ease and carried the plotline between the speeches of the main characters. The wordy nature of the Greek text was balanced by some clever directorial choices, the addition of song; performed beautifully, broke up the dialogue and the blocking was well thought-out achieving maximum impact in the more emotional moments. The set was minimal but effective, giving the actors free reign of the space, which they utilized brilliantly. They balanced the stage and created some beautiful stage images, further establishing the relationships between the characters.
Though the 1950s costume was visually striking, I struggled to see any further link to the era, and found it superfluous to the onstage action. The choice of clothing made it hard to ascertain the different social statuses of the characters, the chorus supposedly servants yet dressed in the same fashion as the ladies of the court. The actors, however, did well to combat this with their character relationships and objectives clearly defined; the stony Hecuba (Cassiah Joski-Jethi) was a stark contrast to the seductive Helen (Lauren Dickenson).
The adaptation offers a well-informed snapshot into the tragic lives of the women of Troy, and packs a hefty emotional punch. Andromache's (Emily Anderson) moving "you may think me a feeble woman… but I am stronger than you think" stayed with me, and the production certainly makes you question the validity of the statement. The power struggle between the women and their male oppressors is evident and comes to a shocking climax in the suicide of Hecuba. Left ambiguous, the audience questions if the act was a desperate fit of despair, or a more calculated choice to regain control.
A thought-provoking production, The Trojan Women offers a complex plotline, skillfully handled by its actors and will be performed 11th-16th August 11:00, and 18th-23rd August 17:00, at theSpace on the Mile (Space 1). Staying true to the classic text whilst brining its own original take on the characters and their relationships, 3Bugs is once again presenting a play set to challenge as well as entertain.
by Nicole Rixon


text: Dave's ESL Cafe's Student Discussion Forums :: View topic - do you have a girlfriend?????? Dave's ESL Cafe's Student Discussion Forums"The Internet's Meeting Place for ESL/EFL Students and Teachers from Around the World!" FAQ Search Memberlist Usergroups Register Profile Log in to check your private messages Log in do you have a girlfriend?????? Dave's ESL Cafe's Student Discussion Forums Forum Index -> English Schools View previous topic :: View next topic Author Message edward_perez93Joined: 09 Feb 2010Posts: 4 Posted: Fri Feb 12, 2010 5:35 am Post subject: do you have a girlfriend?????? i have a girlfriend her name is nathaly. I love her so much she is the only girl that makes me happy.lmao Back to top biz4techJoined: 20 Jun 2010Posts: 5 Posted: Mon Jun 21, 2010 8:47 am Post subject: I am searching yet, but i don't know when will enter into life. _________________Exam results, Question Papers, more -> Biz4Tech | Stone Sculpture | Granite Slabs Back to top orchidJoined: 25 Oct 2010Posts: 5 Posted: Mon Oct 25, 2010 4:32 pm Post subject: girl i am a girl and i am waitting for my prince Back to top jiloehJoined: 29 Jan 2013Posts: 7 Posted: Mon Feb 18, 2013 1:55 pm Post subject: Come to Coromandel Outdoor Language Center, there are so many nice girls here waiting for their prince _________________I'm studying in a great school in New Zealand, http://www.activity.co.nz/ Back to top Display posts from previous: All Posts1 Day7 Days2 Weeks1 Month3 Months6 Months1 Year Oldest FirstNewest First Dave's ESL Cafe's Student Discussion Forums Forum Index -> English Schools All times are GMT - 8 Hours Page 1 of 1 Jump to: Select a forum Student Forums----------------ComputersCurrent NewsCultureEnglish SchoolsFamilyFilm and CinemaFoodHealth and FitnessHelp CenterHobbiesHolidaysLearning EnglishLiteratureMaking FriendsMusicOpinionsPetsScienceSportsThe Strange and MysteriousTOEFL and Other English ExamsTravel You cannot post new topics in this forumYou cannot reply to topics in this forumYou cannot edit your posts in this forumYou cannot delete your posts in this forumYou cannot vote in polls in this forum Dave's ESL Cafe is maintained by the one and only Dave Sperling. Banner Advertising | Bookstore / Alta Books | FAQs | Articles | Interview with Dave Copyright © 2018 Dave's ESL Cafe | All Rights Reserved | Contact Dave's ESL Cafe | Site Map Teachers College, Columbia University: Train to Teach English Here or Abroad Powered by phpBB © 2001, 2002 phpBB Group


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WASHINGTON - Sen. Robert Menendez, dogged by a federal corruption probe, was the target of a Cuban intelligence smear plot that managed to fool the FBI and media into investigating.
That's the allegation from Menendez's lawyer, who has asked the Justice Department to investigate, a person familiar with the request confirmed to CNN.
It's a dramatic twist to an already sensational story that involved allegations that Menendez, a New Jersey Democrat, traveled to have sex with underage Dominican prostitutes. Those stories, shopped to journalists around Washington for months, were published on a conservative news website before the purported prostitutes recanted and the FBI found no merit in the matter.
It also may throw a wrench into an already complicated investigation of Menendez by the FBI in New Jersey and overseen by the Justice Department's public integrity unit. Investigators are examining Menendez's relationship with a political donor whose ophthalmology practice in Florida has been scrutinized for its billing practices.
The Washington Post first reported the latest turn in the story Monday night, saying that the Menendez claim of a Cuban smear is based on a Central Intelligence Agency finding that Cuban intelligence agents were behind prostitution claims against the senator.
Menendez, who is of Cuban descent, is a staunch opponent of the Cuban communist government and, from his perch as chairman of the Senate Foreign Relations Committee, has pushed the Obama administration to hold the line on sanctions against the regime of Raul Castro.
Stephen Ryan, Menendez's lawyer, said he would comment Tuesday on the matter. A Menendez spokeswoman didn't respond to a request for comment. The Justice Department declined to comment.
A person familiar with the Menendez legal strategy said the letter was sent to the Justice Department seeking an investigation. If the CIA finding is true, the person said, then the ongoing probe of the senator is tainted by the fact Menendez was a victim of a foreign intelligence smear.
The episode began in April 2012 when a tipster calling himself "Peter Williams" alerted the Citizens for Responsibility and Ethics in Washington, a watchdog group, that he had evidence Menendez engaged in sex tourism by traveling to meet underage prostitutes in the Dominican Republic.
Over a period of months, the tipster managed to also get the interest of an ABC News producer and the FBI, which began looking into the matter.
Eventually, after months of effort by an FBI agent in Miami, the tipster wouldn't provide additional information or talk to the agent about the Menendez allegations, according to records of the email exchanges that were later forwarded to several other journalists in Washington. The sordid tale did become public in November 2012, when the Daily Caller website published the prostitution allegations.
Still, the FBI's foray into Menendez's personal life dovetailed with an ongoing probe focused on a Menendez donor who for years has fought allegations he overbilled Medicare. People familiar with the investigation say it continues, with the FBI and prosecutors still examining whether Menendez broke any laws in his ties to political donors.
Why would Cuban intelligence go after a Democrat ?
Dose the Cuban Government want to stop normalization's between the two countries ?
Cuban Inelegance not so smart . .
The FBI and DOJ have become so partisan how can the American people have any faith and confidence their investigations and findings are fair and just? Until Eric Holder is relieved of his post, there is no chance for impartial justice in our legal system.
-instead of all this garbage, why not talk on INFRASTRUCTURE?
That would be doubtful.
Published in the Daily Caller. Enough said. Another story cooked by the right wing media that has no basis in fact. As to Medicare irregularities, the donor would be elected Governor of Fla. if he were a TEA/GOP.
If these stories were unsubstantiated from the beginning why was the media all over it? Doesn't anyone investigate anything before shooting their mouths off? Just what I've been saying for several years now, there is no accountability in journalism anymore. The news now is nothing more than the Enquirer glorified. The Daily Caller as if they have any credibility.
You mean to tell me that National Enquirer-esque innuendo is all that can be passed for news these days out of DC -- I'm just not buying that CNN. Where's the real news?
Thomas .. the Cuban "rumor" about Sematpr Robert Menendez happened because Senator Menendez is an opponent of the Raul Castro regime .. so a tipster in the Cuben Intelligence got the story going, to smear Senator Menendez. Senator Menendez is on the foreign relations committee, and he has asked President Obama to keep the sanctions going in Cuba.
Thomas asked:
Why would Cuban intelligence go after a Democrat ?
Dose the Cuban Government want to stop normalization's between the two countries ?
Cuban Inelegance not so smart .
They were not specifically after a Democrat. They seemingly went after a person who was apparently judged to be acting against Cuba's interests. He just happened to be a Democrat.
Wake Up People! Many Rivers to cross.....
If these stories were unsubstantiated from the beginning why was the media all over it? Doesn't anyone investigate anything before shooting their mouths off? Just what I've been saying for several years now, there is no accountability in journalism anymore. The news now is nothing more than the Enquirer glorified. The Daily Caller as if they have any credibility.
The only reason the Daily Caller grabbed onto the story, which had been around for some time, is because Memendez involved in a heated re-election campaign. The Daily Caller released the story just days prior to the election in an apparent effort to smear Menendez at the last moment.
..............Ask Vitter..............He would know...............
Kind of sad, really. We can't even go with a domestic, American generated rumor here. We have to import one.
I think politicians are despicable people. They're born and raised to be unscrupulous. Seems like journalists were raised under that same roof. Who's actually worse? The race is too close to call. We'll need a recount.
No one knows the truth, except Sen.Menendez, and he will never tell
When ever the spotlight shines on their discretions, it's always someone elses fault. Hell, has got to be filled to the brim with politicians.


text:
Of all the Giants fans who were shocked by the team's ascension to the Super Bowl, perhaps none of them were more taken aback than Roger Director, author of I Dream In Blue, an account of his year following the Giants around ... LAST year. Here, he muses on the loss of his favorite player, Jeremy Shockey, and how he can make his presence felt this Sunday. Director will also be reading with us tonight at the Changing Hands bookstore in Tempe, Arizona.
What a throwaway nation we are. This is what I was thinking walking my Writers Guild Shift yesterday. People were talking about Hillary Clinton's tumble from sure No. 1 draft pick status. Which only left me pondering the wastebasketization of someone way more important to the quality of life and the future security of our great nation — Jeremy Shockey!
Since Big Blue's greatest warrior was carted off the field with a busted wheel six weeks ago, his place has been taken by Kevin Boss, a guy so huge he seems not to have a head. Boss has played great, and pretty much mistake-free, save for a holding call and a couple dropped passes, throughout the Giants' Super Bowl run.
Some people are reacting as if Kevin Boss is the Tom Brady of tight ends, some future Hall-of-Fame diamond in the rough. Some people are saying the Giants don't need Shockey! Some people are saying the Giants only made it to the Super Bowl because they don't have Shockey! That Eli Manning's quarterbacking, and the team's performance, is better without Achilles at arms upon the Plains of Troy! Some have even mentioned to me that Giants would be wise to trade Shockey!
Those who entertain such thoughts will be rounded up and shot.
What a throwaway nation we are. Boss-ites go around trafficking in treason and taunting us aloud with: "Where is Jeremy Shockey?"
I'll tell you where Shockey! is. Upon awakening in the recovery room following an operation on his leg, Shockey tore the tubes out of his arm and tried to get back to the Giants. Two burly orderlies tried to restrain him. But they were about as good at holding Shockey! down as the Dallas Cowboys defense. Two unconscious orderlies, one destroyed hospital ward and one SWAT team later, Shockey, still fighting to get back to the Giants, was finally multi-tasered. He was shackled and carted off in restraints to a maximum security holding cell at a Super Max prison on the high plains in Colorado.
That's how much Shockey! wanted to suit up for Big Blue. So much even the Super Max couldn't restrain him. He grabbed a couple crazed killers and, using them as human shields, broke out of SuperMax, zig-zagging on his not-yet-rehabbed leg through the spray of machine gun bullets and automatic arms fire. He laughed his way over the electrified, barbed wire fence only to find himself encircled by a ring of U.S. Army tanks and a voice coming through a megaphone telling him he wasn't yet medically cleared to play.
So the Giants will go with Kevin Boss. Leaving Shockey! where, exactly? The trail's gone cold, and I suspect his whereabouts are known only to a select few. The last I heard, he'd been sedated, locked in a cage and flown to a remote CIA outpost on a rocky island off the West coast of South Korea. The only way to know where he is and how much Shockey! wants to play in this Super Bowl are by the needle spikes on the seismograph in labs at Seoul and Manila.
But even without Shockey! the Giants will win. I know this because I am the same guy who predicted in my preview before the season even began that the Giants would wind up with the Vince Lombardi Trophy at year's end.
The Patriots will score 17 or 20 points. They'll score off a blocked Tynes field goal and you've got to figure Brady's arm is worth another 10 or 14 more.
But the Giants will outscore them. They will pound down the Pats defense. Eli will throw three TD passes and Tynes will kick one of two through the uprights. The turning point in the game will come early on, and, ultimately, the Patriots' and Rodney Harrison's toe tags will read: Cause of Death - Brandon Jacobs' knee.
It will be a great victory. One we can tape and take in the casket beside us to watch on our journey to the Great Blue Beyond.
But don't tell me it couldn't have happened with No. 80.


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Dear Fellow Americans,
Tomorrow is one of the most important days in recent American history. It is a day that will affect the short term prospects of America and the standing of America in the world for the next century. The events and actions of the past eight years have accelerated the damaging path the country has embarked on for the past thirty years. The irresponsible actions have left America crippled economically, politically, morally and psychologically. Both parties have been hijacked by the special interests of corporations, ideological groups and personal interests. The values in which America was founded on have been distorted. The decision made by America tomorrow will go a long way in determining if we continue this egregious path of self-destruction.
The debt at the national, local and consumer levels are not only due to the actions of the past eight years. The decision by the Supreme Court in 1978 (Marquette National Bank of Minneapolis vs. First of Omaha Service Corp.) to deregulate interest rate caps at the state level was the precursor to the inundation of credit cards and the mortgaging of personal futures for the present. Although Reaganomics has been credited with bringing the country out of the vitriolic stagflation of the late 1970s, it has had a long term effect that has eaten away at the fiscal responsibility of the federal government. At the core of Reaganomics was reducing tax rates by reducing government spending which in turn was achieved by reducing costs associated with regulation and social programs. However, unexpected costs from the burgeoning Cold War resulted in large trade and federal budget deficits. In order to cover such deficits, the government began borrowing heavily both domestically and abroad. This decision to mortgage the future of the country for the present instilled a belief that debt is good, even to other countries, such as China, Japan and India. America became a borrower nation instead of a loaner nation, which it had been for decades during its prominence.
The deregulation of these two critical issues are the main causes of the current economic problems. It instilled bad habits at all levels of society. Although quality of life continued to increase the past thirty years, it was mostly at the cost of the future. Both politicians and individuals began feeling entitled to such luxuries and expected it to last forever. However, as analyzed by Pulitzer Prize winner Jared Diamond (Collapse: How Societies Choose to Fail or Succeed), it is this infectious mindset that causes great societies to fail. This country is at that critical juncture. Do we reinstate the values, sacrifices and hard work that made this country great or do we continue down this destructive path?
In addition to the present economic and ideological problems that endanger the quality of life of America, there are many massive elephants in the near future that can derail any sense of comfort in the nation. A fundamental restructuring of social programs like Social Security, Medicare and Medicaid is required in the next one or two presidencies before the effects of the baby boomer population cripple the flow of aid from the system. The high quality of life has left Americans lazy, fat and indifferent, and the medical costs associated with treating related diseases and health issues threaten to destroy the already broken health-care system. The super-highway system that supported the rise of American power is also the bane of the country's dependence on foreign oil and its lavish automobile lifestyle. Furthermore, the infrastructure of America is crumbling and poses a danger to the lifeblood of a large country like America. A massive government infrastructure initiative is required within the next twenty years. The only question will be where does all the money come from? As globalization continues to redistribute the wealth and power of the world, the education system and America's ability to compete are also being tested. American children continue to fall behind other countries at all levels of education, from middle school to college to graduate school. This country has been able to sustain its technological competitiveness partly through the immigration of top-level students from countries such as China and India. However, the current backlash on immigration coupled with the increasing prestige of other countries' higher education systems, begs the question of how America will sustain its technological edge? Corporations and special interest groups as super-humans continue to eat away at the fabric of America. Their selfish narrow-minded view of profit and ideology permeate all levels of society, from individuals to the government. Ideology has especially polarized the country into two hardened stances, secularity versus ideology. The effects of this has left the country fearful and suspicious of each other. Finally, the effects of the internet and other entertainment-related technologies cannot be understated. Although they have created luxuries beyond anyone's belief and increased the free flow of information, they have also created a schizophrenic society of 24 hour media frenzy and questionable freedoms of morality. The neutrality of journalism and the mental well-being of society are at stake. Coupled with the constraints of global warming and moral responsibility, the above problems must be faced responsibly.
These problems will definitely be difficult to face and resolve. Most of these have been simmering for years, but have been effectively ignored. However, what has always made America great has been its ability to come together as a country and sacrifice for the greater good of the country and the world. The sacrifices by this country during the Civil War and World War II for the greater good cannot be forgotten. Although society was simpler and less polarized then, the country must come together once again to face the unprecedented wave of issues that threaten to send America down the road of self-destruction.
Tomorrow begins that choice. Tomorrow the country decides which path to take, one of sacrifice for the greater good or one of continued wantonness. Tomorrow begins the day where America can begin reinstating the values that made this country so great. A country of uniqueness not found anywhere else in the world. A melting pot that protects individual rights and helps others at times of need. A constitution so strong that the thought of a revolution is unfathomable. The land of opportunity and openness. A land of thousands of parks and natural resources. The separation of church and state and the freedom of religion. The land of the best medical care and higher education system. A land of tolerance and hope. And the land of the free and the home of the brave…
Whomever you vote for tomorrow, please think openly and clearly. Without any bias of age, race, religion, and fear, think who will be better for America. Who will lead America towards a path of redemption and strength. A path that requires sacrifice but cherishes American freedoms. A candidate that realizes that what America needs now is a problem solver with pragmatism and humility, and not one fixated on idealism, intolerance and fear mongering. Look closely at your choice, and know that when you go home afterwards, there will be a better America tomorrow. A better America for yourself and your family, and also for its great citizens of today and tomorrow.
America's tomorrow begins now…
Thank you.
Silent Archimedes


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9 things rich people don't want us to know about taxes.
OK, federal government. What's the plan?
Looks like someone got fat off the financial crisis.
State Supreme Court rules Gov. Martinez overstepped her authority when she ordered two members off the labor board.
The man killed by APD was schizophrenic, says his brother.
Press tries to understand why the mom drove her kids into the Hudson River.
Albuquerque uses its nuisance ordinance to evict people too often, judge says.
Locals find other modes of transport as gas prices spike.
Kobe Bryant ordered to pay $100,000 for uttering a gay slur about a ref.
Is sugar a toxin?
People can't tell the difference between cheap and expensive wines, according to an experiment.
Vice President Biden caught on camera dozing off during Obama's deficit speech.
Oregon House Rickrolls an entire session.


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May 18, 2012 -- The FDA has approved several generic versions of the popular blood thinner Plavix (clopidogrel).
Officials say the approval will make more affordable options available for people who take Plavix to reduce their risk of heart attack and stroke.
"For people who must manage chronic health conditions, having effective and affordable treatment options is important," says Keith Webber, PhD, of the FDA's Center for Drug Evaluation and Research, in a news release. "The generic products approved today will expand those options for patients."
Major pharmacy chains say they expect to have the generic versions of clopidogrel in stock within days of the approval.
Generic Plavix Approved
Plavix was approved by the FDA in 1997 and is marketed in the U.S. by Bristol-Myers Squibb. The U.S. patent on the drug expired on May 17, paving the way for the FDA's approval of generic versions.
Generic drugs approved by the FDA must be of the same quality and strength as the brand-name versions.
Clopidogrel is approved to treat people who have had a recent heart attack or stroke or who have plaque buildup in arteries known as peripheral artery disease.
The drug works by making the platelets in the blood less likely to clump and form clots that could lead to a heart attack or stroke.
The FDA approved three 300-milligram (mg) generic versions of clopidogrel and seven generic 75-mg versions.
Risks Same as With Plavix
Generic clopidogrel, like Plavix, may not work in people with certain genetic risk factors that affect how the drug is metabolized in the body. A genetic test can check for these factors.
Some drugs, including proton pump inhibitors used for heartburn and acid reflux like Nexium and Prilosec, may also reduce the effectiveness of clopidogrel.
Possible side effects of clopidogrel include bruising and excessive bleeding, which can be life-threatening in some cases.


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Whether you are looking to update your closet, beautify your home, or for the latest in "green" products, you will love what our bamboo hangers have to offer. Each of our coat hangers boasts a gorgeous light natural color which is created through a special process that cures the natural sugars found in bamboo. Care of bamboo hangers is simple; just wipe clean with a damp cloth. Sold Individually.
- Finish : Light Natural Bamboo
- Hardware : Polished Chrome
- Length : 17"
- Thickness : 1"
- Package Quantity : Sold Individually


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Main Content
Avoca State Fish Hatchery
Mailing Address:
PO Box 16
Avoca, IN 47420
Street Address:
3178 Avoca-Eureka Rd
Avoca, IN 47420
(812) 279-1215
Get Directions
In 1819, a man named Fitzpatrick built a grist mill on what is now the hatchery property. The mill was operated by a turbine water-wheel, with the spring water for power to turn the wheel. The mill had three sets of buhrstones; one for wheat, one for corn, and one for chop feed.
Later, the mill was sold to the Hamer brothers. They had originated from North Carolina and were the first settlers in Avoca.
The huge two-story colonial style house, which serves as the residence for the property manager, was built by the Hamers in 1823. In the early days, the building was often used as an Inn. Around 1828, the north upstairs room served as a grocery store and post office.
The mail in those days was carried by horseback from Louisville once a week. Letters were $.25 each, which you paid when you called for your mail. The average person received six letters a year. Groceries were hauled from Louisville every four weeks by six yoke of oxen hitched to a linchpin wagon.
Dr. Winthrop Foote, who first foresaw the possibilities of Bedford limestone, was responsible for the naming of Avoca. Dr. Foote used to go to the spring, which is now the hatchery water supply, and he was reminded of Tom Moore's Poem:
Sweet Vale of Avoca, how calm I rest
In the bosom of thy shade, with the friend I love best
Where the storms that we feel in this cold world should cease
And our hearts like thy waters be mingled in peace
He often quoted this bit of verse, and when the village finally sprang up near the spring, it was given the name of Avoca.
The house and grounds for the hatchery were purchased by the Department of Natural Resources (Department of Conservation at that time) in 1919 - 1924 from Hayden Bridwell. Pond construction began in 1923. The service building, which includes the offices and equipment, was built in 1924. Most of the stone work on the property, including the shelterhouse, was done by the N.Y.A. Ponds were built by the W.P.A.
The water supply for the ponds comes through a pipe from the spring. The original dam was built to power the grist mill. A new dam was built to hold more water by the N.Y.A. in 1935. The water supply is more than sufficient to supply the 13 ponds on the property which total about 5.6 acres of water.
The ponds at Avoca are of the older style, i.e., harvesting the fish is done by draining the pond down to a minimum pool and wading through the water with a seine to collect the fish.
Avoca is a warm water hatchery where largemouth bass, bluegill, redear sunfish, and black crappie are the chief species produced. In a normal year, the hatchery will produce approximately 500,000 to 1,000,000 fish.
Volunteer Opportunities
Need a reason to get outside and move? You can volunteer alone or in small groups at this property. Some activities include trash pick-up, basic gardening, painting, and more. Call the property office for details.


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Ex-Lackland instructor dead in apparent suicide
SAN ANTONIO — A former Air Force basic training instructor who was found guilty of rape and other sexual misconduct charges two years ago at Joint Base San Antonio-Lackland died Sunday after hanging himself in his prison cell, Air Force officials said.
Airman Basic Luis Walker, 28, was found in his cell Friday at the U.S. Disciplinary Barracks on Fort Leavenworth, Kan. He was taken to a Kansas City, Missouri, hospital, where he died Sunday night..
The Disciplinary Barracks did not respond to emails or phone calls, but the Air Education and Training Command said Tuesday it had been notified of his death.
"We are aware of Airman Basic Walker's passing and our thoughts are with the Walker family during this difficult time," said Col. Sean McKenna, a training command spokesman.
Walker was a key figure in a basic training scandal at Joint Base San Antonio-Lackland, where 35 instructors have been investigated for misconduct with 69 recruits and technical school students.
Walker was given 20 years in prison, the second-longest sentence handed down in 29 trials so far at Lackland, for a long list of crimes involving female recruits he was charged with training. He was busted to airman basic and labeled a sexual predator by prosecutors.
A staff sergeant, Walker had illicit relationships with 10 women in basic training and some in units he oversaw. Some witnesses described him as sadistic and manipulative, an instructor who used his power to obtain sexual favors from recruits.
A jury handed down the sentence July 21, 2012, after finding him guilty of seven charges and 28 specifications of misconduct, including rape. He could have been given up to 40 years in prison.
His role in the scandal helped drive a training command investigation. The probe found a broken command culture and a gap in leadership that contributed to the sexual-assault scandal. It said leaders were insulated from training and that barriers "at nearly every level" limited the flow of information about instructor misconduct.


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I favor the Midwestern accent. :wink:Originally Posted by HPRoxMySox
Student or Learner
Unfortunately, if you don't have a clear British or american accent, the kids' parents don't like you :(Originally Posted by tdol
I favor the Midwestern accent. :wink:Originally Posted by HPRoxMySox
Is a New Zealand accent anything like an Aussie accent? (Steve Irwin is pretty easy to understand.)
New Zealanders will tell you they are not similar in any way; but to my ears they seem pretty similar. If anything, the Aussie accent seems much stronger.Originally Posted by RonBee
Sometimes when I talk to our NZ teachers, I can't hear a difference in pronunciation between "hear", "here" and "hair"; or "beer" and "bear"
I simply try to tell students to listen for those differences and learn them - it will help them to understand. It's the same with Chinese. The standard mandarin pronunciation of the word for foreigner is "lao wai" (lao why) but here in Dalian, the "ai" sound is pronounced as "ei" (ay), so they say "lao wei (lao way). Once I recognised that difference - and others like it - , conquering the regional language barrier was pretty easy :D
Another example: in BE, we pronounce it "stop", but to my ears, Americans pronounce it "stup" (my approximation!)
I think that recognising little differences like these play an important part in dealing with different accents, and getting over that hurdle :wink:
What do others think?
Thanks. :) BTW, where was the "stup" speaker from? (I'm from St. Louis.)
I wasn't referring to anyone in particular, it's just the sound I hear when talking to Americans that I meet. Although now you mention it, I think I probably heard it from my sister who has lived in the US for 24 years!! She lives near San Francisco :)Originally Posted by RonBee
I've always said "stop" as in "pop". Ala the Seuss rhyme "Hop on Pop".
Slightly off topic, but amusing nonetheless:
I was shopping in a department store in Portland, Oregon a few years ago, and the female sales assistant asked me:
"What part of Australia are you from?"
I replied:
"England. Have you heard of it?"
Hm. Is that anywhere near Queensland?Originally Posted by shane


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Ceph is one of the most interesting new technologies to recently emerge in the Linux storage space. Based on the RADOS object store, the Ceph stack boasts massive scalability and high availability commercial, off-the shelf hardware and free and open source software. Ceph includes a massively distributed filesystem (Ceph FS), a striped, replicated, highly available block device (RBD), S3 and Swift object storage capability through the RESTful RADOS Gateway, and a simple, well-documented native API with language bindings for C, C++ and Python.
This BoF is a walk through typical deployment scenarios, and the initial setup of a Ceph cluster. We'll discuss Ceph's most important features and identify current shortcomings, discuss performance considerations, and identify common Ceph failure modes and recovery.
Good Linux sysadmin/devops background recommended for attendees. Distributed storage knowledge is a plus.
Comments on this page are now closed.
is there any record about this conference ?
For information on exhibition and sponsorship opportunities at the conference, contact Sharon Cordesse at (707) 827-7065 or firstname.lastname@example.com.
View a complete list of OSCON contacts


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Hillary Clinton, Comedians, And How Conservatives Turned An Anonymous Phone Call Into A Clinton Conspiracy
Slate Explains How Conservative Media Can Create Hillary Clinton Smears
Slate columnist Michelle Goldberg explained how an unfounded accusation spread throughout conservative media, claiming that Hillary Clinton's presidential campaign team tried to force Laugh Factory to take down a video about her.
According to the right-wing organization Judicial Watch, "Hillary Clinton's campaign is going after five comedians who made fun of the former Secretary of State in standup skits at a popular Hollywood comedy club." Judicial Watch claimed that a Clinton staffer called Jamie Masada, the comedy club's founder, asking for the names of the actors and for the video to be taken down.
In her November 19 Slate post, Goldberg explained that the threat to Masada came from an anonymous call that was not confirmed to be from Clinton's campaign and detailed how the unfounded accusation spread through right-wing media, despite the fact that Masada could not verify that anyone from Clinton's campaign had actually contacted him:
In short order, right-leaning sites including NewsBusters, NewsMax, Mediaite, the Daily Caller, and the Daily Mail aggregated the accusation.
This seemed bizarre. Even if you buy the most grotesque right-wing caricatures about Clinton's humorlessness and authoritarianism, it's hard to believe that the campaign would be so clumsy, especially at a time when it's going out of its way to make the candidate seem fun. Such a demand would only reinforce the worst stereotypes about Clinton while ensuring that the offending video went viral. Besides, there's nothing in the video itself to attract the campaign's notice: It's less than three minutes long and is mostly stale cracks about Hillary's clothes and age, along with familiar insinuations that she's a lesbian. One of those insinuations is even admiring: "I would love if you become president, divorce Bill, and then you marry a bitch," says Tiffany Haddish.
Yet there was Masada--a man who has won awards from the American Civil Liberties Union and the NAACP, and has no discernable right-wing agenda--quoted as saying, "They threatened me. I have received complains before but never a call like this, threatening to put me out of business if I don't cut the video."
Masada doesn't actually know that the call came from the Clinton camp.
How does Masada know that John was actually from the Clinton camp? He doesn't. "I'm glad I'm not in politics or any of that stuff; you might know more than I do," he says. "Maybe it was a prank, I have no idea. Was it real? Not real? I have no idea. He didn't call back, that's all I can say." Nor is Masada sure how Judicial Watch even heard about the call. "The way I understand it, it's because one of the [Laugh Factory] employees told a couple of people," he says.
What we have here is a small-scale demonstration of how the Hillary smear sausage gets made. It starts with a claim that's ambiguous at best, fabricated at worst, and then interpreted in the most invidious possible light. The claim is reported in one outlet and amplified on Twitter. Other outlets then report on the report, repeating the claim over and over again. Talk radio picks it up. Maybe Fox News follows. Eventually the story achieves a sort of ubiquity in the right-wing media ecosystem, which makes it seem like it's been confirmed. Soon it becomes received truth among conservatives, and sometimes it even crosses into the mainstream media. If you watched the way the Clintons were covered in the 1990s, you know the basics of this process. If you didn't, you're going to spend the next year--and maybe the next nine years--learning all about it.


text: Protected: Takeaways from "Active Parenting" by Michael H. Popkin PhD This content is password protected. To view it please enter your password below: Password: Share this:EmailPrintTweetShare on TumblrPocketTelegramWhatsApp Author: David Neely Professional Software Developer. Technology and Web Coordinator at the University of Hawaii's Manoa Career Center. View all posts by David Neely


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The CodeIgniter community has announced a new level for involvement in the framework's community - CodeIgniter Community Chieftain, volunteers that have shown commitment to the framework and its community.
As the community grows, the EllisLab development team often does not have the time that we would like to interact with the community in various ways, but it's always been a key part of our success. So as the need arises, we have created this program to help keep the wheels greased so to speak, making sure that our forums, wiki, and bug tracker are handling the needs of the community and are properly moderated.
They have already brought in their first Chieftan, Michael Wales, a staff sergeant in the US Air Force.


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I wish everyone thought as you did.j.a.c. wrote:slicing open an arm...Very dangerous and just plain foolish.
Last year I worked as a short term consultant for a chain of sandwich and bread shops to upgrade their knives, the manner in which they were treated and several weeks of sharpening.
All of them threw the dull knives in the sink, waiting for me to arrive.


text: It's easy to send a beautiful Autumn styled flower arrangement and we have a huge collection of wonderful fall colored blooms and foliage perfect to decorate any home or office. Below is a small collection of our favorites and some specials for this time of year in a wide variety of colors and prices. We guarantee freshness, quality, and on time delivery. Custom arrangements are available too! Call us today.


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Shiwa Ng'andu
Although Shiwa Ng'andu Manor House has become more well known through the best-selling book, The Africa House, we've been organising trips here for many years. It's an English manor house, set on the Shiwa Ng'andu estate, complete with red-brick gatehouse, clay-tiled roofed workers' cottages, a long approach avenue, formal gardens, a lake, and even its own chapel. The house is an extraordinary testament to the determination of its founder, Sir Stewart Gore-Browne, and is filled with memorabilia and historical records.
Continue reading our full report on Shiwa Ng'andu
Our view of Shiwa Ng'andu
Charlie and Jo are wonderful hosts and have done a fantastic job in restoring the manor house and estate at Shiwa Ng'andu, as well as some of the other buildings. They have opened up their home to visitors and have a way of making their guests feel very welcome, yet still manage to continue the day-to-day routine of running the estate. For many visitors, Shiwa Ng'andu is a highlight of their trip.
Shiwa Ng'andu: Traveller ratings
Shiwa Ng'andu is a unique manor house…