text:
There is no poem
flowing like wine
through the recessed
caverns tonight.
Unbridled emotions only...
running for their lives,
through stone sober fields
under a pale man's moon
surrounded on all sides
by the equinoxes and solstices
of a million years,
beware the pull of the sea.
Stop at the river's edge
running bull, running bear
and find a song
in your reflection.
There is no poem tonight...
no flow of wine or feathered pen,
but distant drums
carve an endless melody.
Edited 3 time(s). Last edit at 11/20/2009 11:31PM by UPMarty.
Nicely done, Marty, I enjoyed this one. I like how you use the old timey figures of speech.
Thanks, Les. I'm curious, though, what you find to be old time figures of speech as nothing within was intended to be. Once in a while, young people comment that they've never heard certain expressions I use in everyday language. I chalk it up to having had "older" parents who liked expressions and used them often. I'd hate to think it's just because I, myself, am old. lol.
I caught a quite haunting tone in this, a richness that repaid the reading.
Mary, I thought the reference to "running bull and running bear" were throwbacks to our native ancestors. That's what triggered that statement.
Peter, thanks for reading and commenting.
Oh, ok Les. I suppose we are all related if we go back far enough.
I take what Les was saying in a simalar way. The theme speaks to me about our indigenous heritage and ancient connections to the universe. (and not being organized or modern like a poem) Can't get any older than that.
It's a very beautiful statement throughout. I especially like "find a song in your reflection". That is a fantastic line and says volumes to me. It sounds like a full moon inspired it.
I really like this. Though the many different images are dizzying. Wine, Suns, stones, Indians, lots to ponder and contemplate.
Why both running bull and running bear? There is an old song called Running Bear. I googled it. Hadn't heard of it before.
I suppose this is a clear the mind kind of poem. And sometimes that is just the ticket.
I appreciate your comments. I may have mistook Les's comment to be addressing phrasing (figures of speech), rather than the context. Yes, I suppose it was reaching back. And, yes, I feel a strong influence of the moon (and sea).
Why both running bull and running bear? Your guess is as good as mine. My assistant is Native American and I have gained an appreciation for the culture. I appreciate the honesty of your comments. Poetry has sort of left me of late and this was an attempt to summon it back. Unfortunately, it didn't work. Maybe a google of the song will help.
Why don't you think it worked?
UPMarty Wrote:
but distant drums
carve an endless melody.
I love this phrase particularly, and I'm not even sure why. I would say that like the far off rhythm, your poetry has not left, maybe just changed tempo.
Because the poetry still isn't coming to me. This was written in the spirit of a rain dance....a poem dance, if you will. I wonder if the natives had any expectations upon which they measured the success or failure of their rain dances? Like if the rains didn't come within two nightfalls, were they back to square one? Or if it sprinkled lightly for two minutes immediately after the dance, but then the ground remained parched and the crops subsequently suffered under a scorching sun in the following weeks, would they still take comfort in the notion that the dance had brought the rain? Thank you for asking.
Thanks for your thoughtful and encouraging comments. Glad you liked.
Mary, I'm no expert on native psychology, but it seems they put their faith in the gods. If the gods didn't bless them with crops,and or rain, I don't think they blamed the gods. It would be like a Christian blaming God for cancer. I think they just accepted the results without question. Most Christians don't stop praying just because their wishes are not immediately fulfilled. Praying, like the rain dance, is a ritual. Rituals confirm a belief. It's just what we do, regardless of the outcome...
Thanks for explaining the intention of your poem though, it does help us unknowing readers to see what you meant.
Edited 2 time(s). Last edit at 06/18/2009 07:31AM by les712.
For me, creativity sometimes feels squelched or dormant. The periods of drought usually coincide with times when I must stay very focused on the day to day details of everyday life. My most prolific times seem to have been those when life was at a crossroads and, by worldly standards, was sort of messed up...after I quit my job and wasn't sure what to do next...when feeling depressed....after the deaths of loved ones, etc. I can only guess that those were the times when I was afforded the luxury of introspection and meditation, when, by worldly standards, it was ok to walk around in a dreamy, meditative state.
It would be interesting to study the lives of artists, writers, etc. as with what little I already know, it would seem that insanity, depression, or a shutting out of the world is a common thread among them. Although, certainly, there are artists who are able to juggle both their day jobs and their creativity simultaneously.
I don't blame God for the drought, but wonder if there is anything I can do to bring back the creative flow...besides pray, hope, or quit my day job.
Edited 1 time(s). Last edit at 06/20/2009 09:58AM by UPMarty.
You manage to express this in a way that is familiar and disturbing to me at the same time. I project myself onto your introspective. As I read what you are saying I am screaming at you, which is to say screaming at myself.
Stop trying to think your way out of things! The poems come when I am letting my feelings do the talking. Things the soul cannot express when the brain is getting in the way. In my opinion turning inward (not insanity or complete diconnection) is the common trait of artists. Maybe some have to lose their mind to stay there for a long time and be prolific. But I thinik it is possible to just give your mind a rest and let your soul drive the bus for a while. When and how that happens is different for us all.
So what if it's not "on" all the time. Give yourself credit for the great things you do. I'm just rambling here, but in my opinion your creativity is alive and well.
Thanks, Steve, for rattling my chain, but I'm not beating myself up on the issue. There are many things I give myself credit for doing, but writing poetry isn't one of them. It has nothing to do with self depreciation because the "process" is set apart from things I work to achieve and consider "accomplishments" (or failures).
Writing a book would be an accomplishment. I may need inspiration for the "idea" of what to write about, but I would have to put much thought, planning, and work into writing it. Writing poetry is more like love or spirituality to me. There is an element of mystery that isn't easily explained. The process itself is more like a feeling that either is or isn't. If it requires too much effort or plotting and planning on my own part, it feels fake. So my being "on" isn't part of that.
But you have got me thinking that the periods of drought may have more to do with me than I realized and less to do with the poetry itself than I realized. If someone is depressed and reclusive....locked up in their house...but lonely and wanting to be loved, it probably ain't going to happen. They may be advised by well meaning friends to get out more. The issue, however, isn't about being inside or outside the house, but more about being personally "closed". You can go outside the house and go through the motions of engaging in all sorts of activities, but if the only reason for doing so is to find a love interest, it probably still ain't going to happen (and would be fake).
The issue lies more in the reason for staying closed up inside the house in the first place. The issue is more about why engaging in those activities isn't something you would want to do for no other reason than to be an active participant in your own life and to enjoy the activities in their own right (and your own sake).
That happening will do far more to attract a love interest, but the beauty and mystery of it is that; finding a love interest will then become much less important, if not insignificant.
So although I'm not entirely sure where the snafu is with the poetry these days, I think I'll take your advice, just stop thinking too much about it, and enjoy the summer. It's not good to define ourselves by something we have or do, so I'll try to just let go of it.
Who's rambling now, Steve? Thanks much.
I worry of the things I do to my body, laughing like an orchestra of cannons. All that thought Marty, all that thought. Don't listen to Steevo. People can, and have, tamed themselves. I've briefly blended intellect and animal, or "soul" if you will, and I am haunted by it. To be more accurate, horrified.
Let's assume for the moment you are completely incorrect in your estimations of a god, let's further assume everyone else on the planet is also incorrect when asserting some deity rules, but that there is infact a singular reality apart from ourselves and our perceptions that exists as it is and always has been no matter of our views on it. From this stipulation, judge the state of our kind. We are all mad, screaming into the darkness.
Percival, you're nuts.
Here's how it goes.
First God created himself out of nothing.
Then he created the universe.
Then he hung around for a few billion years and said hey let's bring some people into existence so they can wonder who created me.
Then he created nuclear warfare so we can also wonderwhen the universe will end as well as when it began.
But I don't think he created writer's block. We did that ourselves.
Funny joke. You know what's funnier?
[www.youtube.com] />
This. Is your fault.
I don't want you convincing yourself this is something other than it is. Children, their lives being robbed from them at youth, before they've the remotest chance to gain any foothold on this world. These delusions will become the center of their calculations, they will be unable to form logical perceptions of reality, they will be limited to small, pathetic existences lacking the few joys allowed us. Pawing at the complexities of life with nubs. Misery loves company Les. They will multiply, making more and more of themselves to ease the agony of their sad, dumb lives. And more and more will suffer. And create more work for me to waste my fucking time cleaning up.
Marty, I've been away a while.
This is a striking and beautiful poem. I love the wild feel of it. And your title is excellent.
I have just one suggestion for revision. Consider condensing lines 5, 6 and 7 into two lines, to be used as the first two lines of the second stanza. When you have otherwise done so well with the format, that singleton 5th line as you now have it seems out of place, even though it has good words.
Ian, good to see you as always. Thanks for the advice. Upon reread, I totally see where you're coming from. From something like an aesthetic point of view, you are right. If I was to attempt publishing, I would probably do as you suggest.
Upon reread, though, I also find that it was written exactly how it came to me. I think the hesitation with writer's block has something to do with an internal conflict between wanting to be both true to the inspiration and to the art FORM.
If our goal is to always stay inside the lines or if we consider the piece flawed if it doesn't, something eventually will be lost and we may as well go out and get a poetry by number kit. So as I struggle with the current block, I may very well write some things that aren't written very well... by some standard or another. But to get past it, I think I need to be ok with that...and still ok too, if someone else isn't. Thanks, though, for your close readings and the time you take with us here.
Mary, I'm OK with that.
I'm a compulsive polisher and repolisher of my own work, as I know from experience that my initial inspiration rarely gets it quite right, even though it gave me the impetus to start. It's not until later that I can see the faults, and get supplementary inspirations to put them right. So, I don't feel any inhibition about altering the first write (unless of course the poem itself protests shrilly at being subjected to surgery).
There's absolutely no reason why you should work the same way.
This is something every poet here should be able to say to every other poet here:
There's absolutely no reason why you should work the same way.
bravo, Ian
I have been away for more than a month. You have amended your poem since I commented on it, but for some reason the thread doesn't record that you have made an edit. Is that another Emule feature that is no longer working?
I don't have a copy of how the poem used to be, but it looks good now.
I too have been away for a while and have not edited the poem. There is some sort of glitch with the formatting at e-mule of late that has apparently improved some poems . Thanks though.
To retain line breaks, we have to put
< pre>
a line before the poem and
< /pre>
after the last line without the spaces.
The formatting is retroactively rearranged on all the poems on the forum.
Excellent! Judging from this, your muse has definitely returned. Stop being so hard on yourself and welcome her with open arms.
Thanks, Joe. Good to hear from you.
bump for the feeling in this
Thanks for the bump, Peter. I went back to edit with the codes you gave and found those already appearing. When I removed them, it reformatted to the way I wrote it. Go figure. Thanks again.
Edited 1 time(s). Last edit at 11/20/2009 11:34PM by UPMarty.


text:
Wildcats calm Storm | Girls basketball
By JIM WALLER
Whidbey News Times Sports editor
December 11, 2012 · Updated 8:24 AM
It was a roller coaster ride, and the Oak Harbor High School girls basketball team enjoyed the trip more than Squalicum in a 50-43 non-conference win over the visiting Storm Saturday, Dec. 8.
The Wildcats trailed by 10, went up by eight, saw the lead shrink to two, went up by 11 then saw that gap dwindle to four before pulling out the wild win.
The Wildcats' Annie Leete overcame foul trouble and scored 20 points while playing only 17 of the game's 32 minutes.
The back-and-forth trend started early. Oak Harbor went out on top 5-0, trailed 8-6, then led at the end of the first quarter 10-9.
Leete sat the second part of the first period with two fouls, then picked up number three less than two minutes into the second and returned to the bench. From there, Squalicum went on an 11-0 run to go ahead 22-12 and led 24-16 at the half.
The well-rested Leete started the second half with three hoops, including two three pointers, and Oak Harbor was off on a 17-1 run and finished the third quarter ahead 33-25.
Spurred by six more points by Leete, and the Wildcats led 45-34 with 2:17 left in the game. The Storm, however, were't finished.
Squalicum (0-4) sliced the lead to 45-41 with 47 seconds left as Leete fouled out.
Natalie Fiallos then took over, draining five of six foul shots to wrap up the win.
Oak Harbor coach Trisha Wieber had high praise for Fiallos, who picked up the ball-handling slack and directed the team with Leete sitting in foul trouble.
Wieber said, "Natalie really stepped up, and the kids didn't panic at the end of the game."
Oak Harbor also received a big game from Ciera Wiser who finished with 12 rebounds, six points, four assists and three steals. Kelsey Rankin came off the bench to get eight points and 11 rebounds.
Jalani Bobo had eight points, Fiallos six and Jinai Guzman two.
Oak Harbor out rebounded Squalicum 46-29. The Storm had 30 turnovers, Oak Harbor 23.
Leete wasn't the only player with foul problems. The teams combined for 52 fouls and four players, two from each school, had five each.
Oak Harbor sank 18 of 34 free throws (53 percent); the Storm hit 12 of 22 (55 percent).
The Wildcats (0-1, 2-2) return to league play at home with Everett at 7:15 p.m. Wednesday, Dec. 12.
Contact Whidbey News Times Sports editor Jim Waller at firstname.lastname@example.com or 360-675-6611 ext. 5060.Comment on this story.
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subset: commoncrawl


text:
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Posts tagged: quote
I disagree.
We deserve to conquer the universe because we are capable of understanding it. The very act of considering the concept of mastering the world around us makes us worthy of doing so.
Sure, there are plenty of people who singularly don't deserve to, but they are generally not capable of doing so. No one person is, it is our race that is incredible in its intellectual capabilities.
The whole "nature always wins" saying will not always be true, if we manage to not kill ourselves off, we will eventually be able to harness the power of the cosmos themselves and bend it to our will. Heat death of the universe got you down? Fuck that, we have billions of years to come up with a way to get ourselves to a different, younger universe. Of course, if we think we are undeserving of having such a mastery of, well, everything, then we will simply die, cold and alone.
[Original Post]


text:
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In a quiet yet convenient location, with good transport links to the surrounding region, Wellington Lodge is an elegant Edwardian building that now houses a charming, family-run bed and breakfast.
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Our list of titles on autism and Asperger's Syndrome is now amongst the foremost in the world, and our books are published for people with autism and Asperger Syndrome themselves, as well as for their families, carers, and the people that work with them. We place a strong emphasis on the voice of the individual.
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The book presents approaches to nurturing communicative abilities in people with a communication impairment. It looks at a range of approaches, including intensive interaction, co-creative communication, sensory integration and music therapy, for people with a wide range of impairments including autism and dementia. more »
2008, Paperback: £17.99/ $29.95Keywords: adults, Asperger syndrome, autism, child protection, child psychology, communication, intellectual disabilities, music therapy, occupational therapy, older people
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If Hippocrates, the "father of Western medicine," were alive today, would he favor Question 2, the Massachusetts ballot initiative to authorize doctor-prescribed suicide?
Presumably not: The celebrated code of medical ethics that bears his name, which physicians for centuries took an oath to uphold, flatly forbids assisted suicide. "I will not give a lethal drug to anyone if I am asked," the Hippocratic oath avows, "nor will I advise such a plan."
Jeff you can make the arguement, heck I can make the argument, but you can't do it this way. Hippocrates as I know you are quite aware was Greek, sucicide was an accepted method of ending your life for any number of reasons amongst the ancient
Greeks, but let us ignore that. Beyond that we know very little of what Hippocrates thought and what we certainly don't know his opionion on this subject. The Hippocratic oath is named as such in honor of Hippocrates not because he dreamed it up.
If you're going to make an argument make an argument at least make something factual that relates to something that could actually be true. Frankly I think Hippocrates would say a "free man" can choose as he sees fit.
The writer first attacks Quetion 2 because "Civilized societies do not encourage people to commit suicide, or seek ways to make it easier for them to do so." And then attacks it because it does not allow everyone to do so, because "It requires a prognosis of no more than six months to live. It is available only to patients who can both speak and write…" Reminds me of the man who complained about the restaurant because the food was bad and the portions were small. Hardly a consistent argument, and for JJ, somewho has claimed to be a libertarian, opposition ito Question 2 s inexplicable.
Oops. Saw the title "What about do no harm?", and thought you were suggesting an oath for the honchos and clery of all religions, and particularly The Catholic Church. I guess not though.
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Nah 127, religions favor making humans miserable DURING LIFE allegedly to help them qualify for an AFTERLIFE that supposedly is better but, as most know, doesn't exist. So religions, and their "we're better than them" bigotry, hatred, and killing throughout the ages, has done so much harm to the living, many of them just wish they could have been dead instead of being subjected to the "love" of religious hyprocrites.
There is another element to this question which didn't even get mentioned in the article. Rarely is there going to be any "legalized suicide" without involvement of the person's significant others. Sure, suicide is, by nature, a solitary choice. But the notion of legalized suicide, by definition, has then involved many other people. At that point the questions increase exponentially. How has the thinking about the choice been influenced by others? Who will gain what with the choice? Who will lose what with the choice? What kind of financial implications will emerge? What kind of influence has been exerted on the person who is at the center of the discussion? How does that influence compare to the influence exerted in the family over the years? The list of questions can go on for pages. As those questions are examined, it becomes clear that answers are never clear or easily identified. The outcome of that will create endless stories with massive ambiguities, and lead to many moral qualms. I haven't read any of Dr. Angell's arguments for this position. But I'm aware of her esteemed standing in the field. I find it a bit perplexing that she could be such a strong advocate for a position which is so tenuous. I try to make sense of her position in this way. There is a strong argument to be made for the position that modern western medicine has been infected with a mindset which fails to think and see life systemically. The knee doctor doesn't do ankles. The heart doc doesn't do lungs. The tunnel vision is one of the true weaknesses of contemporary western medicine. It is particularly noticeable as it relates to our emotional lives. We as people are living in a system with our families. That's part of ourselves which is outside the body, but part of us nonetheless. Assisted suicide will definitely be a result of the conversations within the family, both the ones directly about the decision, and the ones that have happened over the years. It leaves a picture which is not easy to defend.
djm71....A well written comment. I think that that this question (q2) is the toughest one for a voter to make a decision on among the ballot ??......the arguments for a YES vote......often seem as persuasive as the arguments for a NO vote. My instincts are to not support assisted suicide if there is that much ambiguity in the arguments supporting it.
My Father lived with cancer until there were no treatment options left. When he chose to end his own life he had to do it alone, for fear of legal repercussion for his family, and he used a bullet to the head from the only gun he ever owned, bought for that purpose. While I hope is was quick and painless for him, the trauma of finding him and of knowing that he had to be alone when he had a loving family who would have supported his choice to end his life on his own terms remains a central fact of my life 13 years later. Is Question 2 perfect: no. But at least it's a start.
As a physician who has been involved in Hospice Care and home and hospital death pronouncements for 40 years I would like to throw in my two cents. People deserve dignified comfortable deaths surrounded by loved ones in the setting they prefer if possible. It should be the job of the health professional to see that this happens, not from a distance away but closely involved. We do have the medical armentarium today to relieve major suffering. Most doctors will err on the side of relief even it means a more hasty demise. We already have this legal ability but it should always be used with detailed facts in hand coupled with patients and their caretakers wishes. When problems arise it is usually because a more involved approach was necessary. No new laws with potential abuse and too much second guessing are needed. We can handle this as long as patients and their families have clear eyed information and then services are provided that show human empathy. There are always exceptions but they call for better solutions within our present framework that values meaningful existence and knows when it is time to let people go peacefully.
I have nothing but respect and admiration for the women and men that work in hospice care. In my father's case, he did not want to spend weeks or months of slow decline, even if increasingly potent drugs could keep him pain free. He did not want to try to starve himself to hasten his death. He was tired of fighting and of watching his life slip away, and he wanted to die. We were unable to find anyway to make that happen that would not run afoul of the law, leaving him with no option but to take matters into his own hands, alone.
Jeff, normally I tend to agree with your editorials, but not this time. The law is not forcing terminally ill patients to voluntarily end their lives. It is not forcing doctors to provide lethal drugs. It is only making that option available if a patient decides it is the right course of action and if the doctor agrees to provide this service.
Normally you argue that government should get out of people's way. But apparently you apply this principle only when it does not violate your moral code. While physician-assisted suicide may not be something you wish to engage in, government should not get in the way of two adults making a personal decision as to what is best for them.
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Jacoby seems to mix up Hippocratic Oath with our Constitution. Since when is the HO a rigid guideline which can not be adapted to the changes in society's norms? The purpose of the Constitution is to protect the rights of the minority from the tyranny of the majority. The HO provides no such justification.
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At a time when it seems the hospitals do everything possible to keep someone alive using all means available it would seem appropriate to offer another scenario. The end-of-life costs are what is bankrupting Medicare and there is great resistance letting the dying choose a more natural path. Perhaps this option will help reduce the ridiculous overspending of precious resources.
As soon as they socialized healthcare, they started trying to control what you put in your body and what you do in life, like tanning booths. Once society is on the hook for your healthcare, they want you to put down the coke at lunch! There is no liberty in socialism!! As soon as Obamacare passed, you had new rules on pap smear tests, new rules on breast exams, new rules on prostate exams, and 300 others! Some of you who get these tests at age 50 instead of age 40 like before will die of cancer or something else!! And now, look, they need you to 'check-out' sooner so that they can afford the healthcare of others!!!!!!! There is no liberty in socialism. There was a time even Democrats understood the inherent downsides and outright sins of socialism. Democrats have become highly irresponsible over the last 30 years.
USER: "There is no liberty in socialism!!" SO: Be sure to do everything you can to stay free, user - for instance, we're all sure you'll refuse any payments from Social Security and Medicare. ON A MORE SERIOUS NOTE: You might want to hit the books, user: for the last 30 years the Democratic Party has moved to the center (that's how Bill Clinton won twice, and how Barack Obama won in 2008), and the Republicans have become far more extreme. Ever hear of the Tea Party? The debt ceiling? Evolution is a lie? Ban all abortions, even in the case of rape and incest? Thirty years ago - circa 1980 - there were still powerful Republican centrists exerting influence on the party: Goldwater, Ford, Specter, Packwood, and even good old George Romney. Nelson Rockefeller had just died. Compare that to the current crop, user...
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As a Catholic, Jacoby is following the Church's position opposing assisted suicide. To condone it would
be counter to the right-to-life, anti-abortion, doctrine.
My wife died from lung cancer 18 months ago. My PCP told me, after the diagnosis, that if it were him he would ask for Atavan and morphine near the end. My wife wanted no extraordinary measures done and agreed. I had to make the decision to help her die and she was gone in 15 minutes. It was the hardest decision I'll ever make, but it was the correct one. This is a decision between the patient and the MD. We're already doing this and now it's time to make it just a bit easier and let the patient make the choice.
"As soon as Obamacare passed, you had new rules on pap smear tests, new rules on breast exams, new rules on prostate exams, and 300 others!"
yes, there were new rules and those new rules replaced the old ones. The rules that said you couldn't have pre-existing conditions. The rules that said you could only insure you child under your family plan until (s)he turned 19. The rule that set life limits on payouts from your insurer. All those and many other rules are now gone, thank god.
Jeff: I appreciate that you acknowledge the other side of the argument. I agree it puts Doctors in a very untenable position. My father was dying, and the family made the difficult decision to remove the respirator. We had been told that he would pass away within the hour. His body was septic, his liver failed, jaundiced, deep in coma. Instead, my dad continued to breathe, and we held vigil at his bedside. Six hours later, we were still there. We stepped away to get a bite to eat, and within 10 minutes were called back to the room. His heart rate was fluttering, and I noticed some other changes in his medical surroundings, with apparatus moved away. It was clear the staff knew this was it. I am convinced that the nurse as an act of kindness for the family increased the amount of morphine he was receiving to end the vigil. The nurse could do nothing for my dad, but could try to help the family. I struggle with this. Legally, it is wrong. It may have been right on the border of preventing pain to the patient. But I sincerely believe that the nurse's motives were good. I suspected it at the time, and I can't in my heart find fault with that nurse. That nurse had provided excellent care for my dad for weeks, and built a relationship with both my dad and my mom. There were no motives of cost reduction, freeing an ICU bed, or similar slippery slope dangers in play. It was meant to be an act of compassion. And I am at peace with that. I respect your different perspective.
One might question whether keeping a person with debilitating pain alive against their wishes is "doing no harm". No one gets out of here alive, and prolonging the suffering of those who wish to end their lives could just as easily be interpreted as cruelty or selfishness.
I sometimes wonder if those who oppose euthansia are really articulating their own fear of death. Life is of uncalculable value, and none shall leave this place till the body is wasted in the effort to deny death. If so, this is why refusing another's right to die could be perceived as selfish.
Ironic that religous people are often very opposed to euthanasia, since they supposedly have a place to go when they die. It's often the poor stiffs like me who just plan on feeding the critters living in the earth who seem to see the dignity and relief that euthanasia could conceivably supply.
Oh, dear, Mr. Jacoby, today's column is both cruelly righteous and misinformed - a lethal mix. As one now retired from a career in medicine, I can only point out that you and your dogmatic views may suffer a reversal later in life, as so many of us do as death impends. Many of my patients have done so over the years, though medicine had fortunately advanced to the point where a humane appreciation for their comfort and their wishes began to supercede the imperative to maintain survival at all costs. As for Hippocrates, the little we know about him and his era makes your arguments laughably ironic. I am not aware of any among the sparse fragments that survive from his teaching which refer to suicide. He is known to have subscribed to the theory of bodily humours, however, although I notice you neglected to draw any support from that. Furthermore, many - although not all - of the medicines in his day were ineffective, and some were downright toxic, lending a somewhat different perspective to his famous dictum to 'do no harm'. By the way, I doubt very much he would have thought highly of your column - he is believed to have said, "There are in fact two things, science and opinion; the former begets knowledge, the latter ignorance."
How many of us have watched as parents or loved ones ebbed away with the help and ease of morphine that surely quickened their passing. When choosing not to use respirators, we are making the choice to help them die. We're already doing this and now it's time to make it just a bit easier and let the patient make the choice.
Your naivete is showing. Euthanasia is practiced daily all across America. Patients at the end of life are put on morphine drip so that they can quietly and slowly be put to sleep. Physician assisted suicide puts the decision in the hands of the patient where it belongs instead of in the hands of family, friends, doctors, first year Residents or whatever.
As usual, Jacoby shows his ignorance, or he's purposely creating his own facts, or both. Many doctors do take a similar oath, but the oath they take has been repeatedly modified over the centuries. The last modification was only about 60 years ago, after World War Two.
There are several other oaths used for doctors and other medical practicianers that are much more contemporary.
Of course, 400 BC was a few years ago. It seems like we might have learned some things since then, but maybe Jacoby longs for those days.


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Boston Business Journal's quest to find where the wealthy live in the Bay State has resulted in its latest data collection of income and housing values in the state's 490 ZIP codes. Using information from the Department of Revenue, BBJ's identified the toniest ZIP codes, and the not-so tony.
Using income and other demographic data provided by Esri, a California-based provider of database-mapping software, the BBJ has identified a handful of candidates to potentially carry the crown as the wealthiest ZIP code in Massachusetts. Not surprisingly, most of the communities in the running are located in Boston's western suburbs.
At the top is Weston, with a median
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The number of Americans who do not identify with any religion continues to grow at a rapid pace. One-fifth of the U.S. public – and a third of adults under 30 – are religiously unaffiliated today, the highest percentages ever in Pew Research Center polling.
In the last five years alone, the unaffiliated have increased from just over 15% to just under 20% of all U.S. adults. Their ranks now include more than 13 million self-described atheists and agnostics (nearly 6% of the U.S. public), as well as nearly 33 million people who say they have no particular religious affiliation (14%).3
This large and growing group of Americans is less religious than the public at large on many conventional measures, including frequency of attendance at religious services and the degree of importance they attach to religion in their lives.
However, a new survey by the Pew Research Center's Forum on Religion & Public Life, conducted jointly with the PBS television program Religion & Ethics NewsWeekly, finds that many of the country's 46 million unaffiliated adults are religious or spiritual in some way. Two-thirds of them say they believe in God (68%). More than half say they often feel a deep connection with nature and the earth (58%), while more than a third classify themselves as "spiritual" but not "religious" (37%), and one-in-five (21%) say they pray every day. In addition, most religiously unaffiliated Americans think that churches and other religious institutions benefit society by strengthening community bonds and aiding the poor.
With few exceptions, though, the unaffiliated say they are not looking for a religion that would be right for them. Overwhelmingly, they think that religious organizations are too concerned with money and power, too focused on rules and too involved in politics.
The growth in the number of religiously unaffiliated Americans – sometimes called the rise of the "nones" – is largely driven by generational replacement, the gradual supplanting of older generations by newer ones.4 A third of adults under 30 have no religious affiliation (32%), compared with just one-in-ten who are 65 and older (9%). And young adults today are much more likely to be unaffiliated than previous generations were at a similar stage in their lives.
These generational differences are consistent with other signs of a gradual softening of religious commitment among some (though by no means all) Americans in recent decades. Pew Research Center surveys conducted over the last 10 years, for example, find modest growth in the number of people who say they seldom or never attend religious services, as well as a declining number who say they never doubt the existence of God.
In addition to religious behavior, the way that Americans talk about their connection to religion seems to be changing. Increasingly, Americans describe their religious affiliation in terms that more closely match their level of involvement in churches and other religious organizations. In 2007, 60% of those who said they seldom or never attend religious services nevertheless described themselves as belonging to a particular religious tradition. In 2012, just 50% of those who say they seldom or never attend religious services still retain a religious affiliation – a 10-point drop in five years. These trends suggest that the ranks of the unaffiliated are swelling in surveys partly because Americans who rarely go to services are more willing than in the past to drop their religious attachments altogether.
With their rising numbers, the religiously unaffiliated are an increasingly important segment of the electorate. In the 2008 presidential election, they voted as heavily for Barack Obama as white evangelical Protestants did for John McCain. More than six-in-ten religiously unaffiliated registered voters are Democrats (39%) or lean toward the Democratic Party (24%). They are about twice as likely to describe themselves as political liberals than as conservatives, and solid majorities support legal abortion (72%) and same-sex marriage (73%). In the last five years, the unaffiliated have risen from 17% to 24% of all registered voters who are Democrats or lean Democratic. (See religious groupings in pie chart below.)
This report includes findings from a nationwide survey by the Pew Research Center, conducted June 28-July 9, 2012, using both landlines and cell phones, among a representative sample of 2,973 adults. In partnership with Religion & Ethics NewsWeekly, the Pew Forum conducted an additional 511 interviews with religiously unaffiliated adults between June 28 and July 10, producing a total sample of 958 religiously unaffiliated respondents in the new survey.
To help paint a full portrait of religiously unaffiliated Americans, the Pew Forum also aggregated and analyzed data on this large and growing population from prior Pew Research Center surveys.
In addition, this report contains capsule summaries of some leading theories put forward by scholars in an attempt to explain the root causes of the rise of the "nones." These theories run the gamut from a backlash against the entanglement of religion and politics to a global relationship between economic development and secularization. While Pew Research Center surveys are unlikely to settle the debate, they may help to rule out some misconceptions about the unaffiliated. For example, the surveys show that religious affiliation is declining among Americans who do not have college degrees, as well as among college graduates, which suggests that the trend is not solely a result of attitudes toward religion on college campuses. Nor, as the new Pew Research Center/Religion & Ethics NewsWeekly survey shows, are the unaffiliated composed largely of religious "seekers" who are looking for a spiritual home and have not found it yet.
Ranks of the Religiously Unaffiliated Continue To Grow
In 2007 Pew Research Center surveys, 15.3% of U.S. adults answered a question about their current religion by saying they were atheist, agnostic or "nothing in particular." The number of religiously unaffiliated respondents has ticked up each year since, and now stands at 19.6%.
While the ranks of the unaffiliated have grown significantly over the past five years, the Protestant share of the population has shrunk. In 2007, 53% of adults in Pew Research Center surveys described themselves as Protestants. In surveys conducted in the first half of 2012, fewer than half of American adults say they are Protestant (48%). This marks the first time in Pew Research Center surveys that the Protestant share of the population has dipped significantly below 50%.
The decline is concentrated among white Protestants, both evangelical and mainline. Currently, 19% of U.S. adults identify themselves as white, born-again or evangelical Protestants, down slightly from 21% in 2007. And 15% of adults describe themselves as white Protestants but say they are not born-again or evangelical Christians, down from 18% in 2007.5 There has been no change in minority Protestants' share of the population over the past five years.
These findings represent a continuation of long-term trends.6 The General Social Surveys (GSS), conducted by the National Opinion Research Center at the University of Chicago for roughly four decades, show that the number of religiously unaffiliated adults remained below 10% from the 1970s through the early 1990s. The percentage of religiously unaffiliated respondents began to rise noticeably in the 1990s and stood at 18% in the 2010 GSS.
The Protestant share of the population, by contrast, has been declining since the early 1990s. In the GSS, about six-in-ten adults identified as Protestants in the 1970s and 1980s. By 2000, however, 54% of GSS respondents were Protestant. And in the 2010 GSS, 51% of respondents identified themselves as Protestants.
The Catholic share of the population has been roughly steady over this period, in part because of immigration from Latin America.7
What Is Behind the Growth of the Religiously Unaffiliated?
Generational Replacement
One important factor behind the growth of the religiously unaffiliated is generational replacement, the gradual supplanting of older generations by newer ones. Among the youngest Millennials (those ages 18-22, who were minors in 2007 and thus not eligible to be interviewed in Pew Research Center surveys conducted that year), fully one-third (34%) are religiously unaffiliated, compared with about one-in-ten members of the Silent Generation (9%) and one-in-twenty members of the World War II-era Greatest Generation (5%). Older Millennials (ages 23-30) also are substantially less likely than prior generations to be religiously affiliated.
But generational replacement is not the only factor at play. Generation Xers and Baby Boomers also have become more religiously unaffiliated in recent years. In 2012, 21% of Gen Xers and 15% of Baby Boomers describe themselves as religiously unaffiliated, up slightly (but by statistically significant margins) from 18% and 12%, respectively, since 2007. The trend lines for earlier generations are essentially flat. Not only are young adults less likely to be affiliated than their elders, but the GSS shows that the percentage of Americans who were raised without an affiliation has been rising gradually, from about 3% in the early 1970s to about 8% in the past decade. However, the overwhelming majority of the "nones" were brought up in a religious tradition. The new Pew Research Center/Religion & Ethics NewsWeekly survey finds that about three-quarters of unaffiliated adults were raised with some affiliation (74%).
Some Evidence of Decline in Religious Commitment in the U.S. Public
The continued growth of the religiously unaffiliated is one of several indicators suggesting that the U.S. public gradually may be growing less religious. To be sure, the United States remains a highly religious country – particularly by comparison with other advanced industrial democracies – and some measures of religious commitment in America have held remarkably steady over the years. The number of Americans who currently say religion is very important in their lives (58%), for instance, is little changed since 2007 (61%) and is far higher than in Britain (17%), France (13%), Germany (21%) or Spain (22%).8 And over the longer term, Pew Research surveys find no change in the percentage of Americans who say that prayer is an important part of their daily life; it is 76% in 2012, the same as it was 25 years ago, in 1987.
But on some other key measures, there is evidence of a gradual decline in religious commitment. In 2003, for instance, 25% of U.S. adults indicated they seldom or never attend religious services. By 2012, that number had ticked up 4 points, to 29%.
Similarly, the percentage of Americans who say they never doubt the existence of God has fallen modestly but noticeably over the past 25 years. In 1987, 88% of adults said they never doubt the existence of God. As of 2012, this figure was down 8 percentage points to 80%.
In addition, the percentage of Americans who say the Bible should be taken literally has fallen in Gallup polls from an average of about 38% of the public in the late 1970s and early 1980s to an average of 31% since.9 And based on analysis of GSS data, Mark Chaves of Duke University has found that Americans born in recent decades are much less likely than their elders to report having attended religious services weekly at age 12. Young adults are also less likely than older adults to report that when they were growing up, their parents attended religious services regularly.
Chaves recently summarized trends in American religion by asserting that "… there is much continuity, and there is some decline, but no traditional religious belief or practice has increased in recent decades."10
Less Religious Americans Increasingly Say They Have No Affiliation
Part of the reason that the ranks of the unaffiliated have grown in recent years is that Americans who are not particularly religious – at least by conventional measures, such as self-reported rates of attendance at religious services – increasingly describe themselves as atheist, agnostic or "nothing in particular."
In 2007, 38% of people who said they seldom or never attend religious services described themselves as religiously unaffiliated. In 2012, 49% of infrequent attenders eschew any religious affiliation. By comparison, the percentage describing themselves as unaffiliated has been flat among those who attend religious services once a week or more often.
Over this same period (2007-2012), change in self-reported levels of religious attendance has been relatively modest. In 2007, 38% of U.S. adults reported attending religious services weekly. Today, the figure is 37%. And although there has been a four-point uptick over the past decade in the number saying they seldom or never attend services, the change over the past five years has been more modest (from 27% saying they seldom or never attend in 2007 to 29% in 2012).
Summarizing these trends from another angle, the religiously unaffiliated population is increasingly composed of people who rarely or never attend religious services. In 2007, 68% of religiously unaffiliated Americans said they seldom or never attend religious services. As of 2012, this figure has risen slightly but significantly to 72%. Over the same period, the share of religiously affiliated adults who seldom or never attend religious services has declined slightly.11
Who Are the Unaffiliated?
Demographically Broad-Based
The growth of the unaffiliated has taken place across a wide variety of demographic groups. The percentage of unaffiliated respondents has ticked up among men and women, college graduates and those without a college degree, people earning $75,000 or more and those making less than $30,000 annually, and residents of all major regions of the country.
When it comes to race, however, the recent change has been concentrated in one group: whites. One-fifth of (non-Hispanic) whites now describe themselves as religiously unaffiliated, up five percentage points since 2007. By contrast, the share of blacks and Hispanics who are religiously unaffiliated has not changed by a statistically significant margin in recent years.
Beliefs and Practices
In terms of their religious beliefs and practices, the unaffiliated are a diverse group, and far from uniformly secular. Just 5% say they attend worship services on a weekly basis. But one-third of the unaffiliated say religion is at least somewhat important in their lives. Two-thirds believe in God (though less than half say they are absolutely certain of God's existence). And although a substantial minority of the unaffiliated consider themselves neither religious nor spiritual (42%), the majority describe themselves either as a religious person (18%) or as spiritual but not religious (37%).
The unaffiliated also are not uniformly hostile toward religious institutions. They are much more likely than the public overall to say that churches and other religious organizations are too concerned with money and power, too focused on rules, and too involved in politics. But at the same time, a majority of the religiously unaffiliated clearly think that religion can be a force for good in society, with three-quarters saying religious organizations bring people together and help strengthen community bonds (78%) and a similar number saying religious organizations play an important role in helping the poor and needy (77%).
The religiously unaffiliated population is less convinced that religious institutions help protect morality; just half say this, considerably lower than the share of the general public that views churches and other religious organizations as defenders of morality (52% vs. 76%).
Two-thirds of Americans, including 63% of the religiously unaffiliated, say religion as a whole is losing its influence on American life. A large majority of those who think religion's influence is on the decline see this as a bad thing. But those who describe their religion as "nothing in particular" are less inclined to view religion's declining influence as a bad thing. And atheists and agnostics overwhelmingly view religion's declining influence as a good thing for society.
The vast majority of religiously unaffiliated Americans are not actively seeking to find a church or other religious group to join. Leaving aside atheists or agnostics, just 10% of those who describe their current religion as "nothing in particular" say they are looking for a religion that is right for them; 88% say they are not.12
Nor are the ranks of the unaffiliated predominantly composed of practitioners of New Age spirituality or alternative forms of religion. Generally speaking, the unaffiliated are no more likely than members of the public as a whole to have such beliefs and practices.
For example, roughly three-in-ten religiously unaffiliated adults say they believe in spiritual energy in physical objects and in yoga as a spiritual practice. About a quarter believe in astrology and reincarnation. In addition, nearly six-in-ten of the religiously unaffiliated say they often feel a deep connection with nature and the earth; about three-in-ten say they have felt in touch with someone who is dead; and 15% have consulted a psychic. All of these figures closely resemble the survey's findings among the public as a whole.
On the other hand, the religiously unaffiliated are less inclined than Americans overall to say they often think about the meaning and purpose of life (53% vs. 67%). They also attach much less importance to belonging to a community of people with shared values and beliefs; 28% of the unaffiliated say this is very important to them, compared with 49% of all adults.
Social and Political Views
The religiously unaffiliated are heavily Democratic in their partisanship and liberal in their political ideology. More than six-in-ten describe themselves as Democrats or say they lean toward the Democratic Party (compared with 48% of all registered voters). And there are roughly twice as many self-described liberals (38%) as conservatives (20%) among the religiously unaffiliated. Among voters overall, this balance is reversed.
The liberalism of the unaffiliated extends to social issues, though not necessarily to attitudes about the size of government. Nearly three-quarters (72%) of religiously unaffiliated Americans say abortion should be legal in most or all cases, compared with 53% of the public overall. And 73% of the religiously unaffiliated express support for same-sex marriage, compared with 48% of the public at large. But the portion of the unaffiliated who say they would prefer a smaller government providing fewer services to a larger government providing more services is similar to the share of the general public who take the same view (50% and 52%, respectively).
In recent elections, the religiously unaffiliated have become one of the most reliably Democratic segments of the electorate. Exit polls conducted by a consortium of news organizations indicate that in 2000, 61% of the unaffiliated voted for Al Gore over George W. Bush. By 2004, John Kerry's share of the unaffiliated vote had increased to 67%. And in 2008, fully three-quarters of the religiously unaffiliated voted for Barack Obama over John McCain. In 2008, religiously unaffiliated voters were as strongly Democratic in their vote choice as white evangelicals were Republican. Obama's margin of victory among the religiously unaffiliated was 52 points; McCain's margin of victory among white evangelical voters was 47 points.
The religiously unaffiliated constitute a growing share of Democratic and Democratic-leaning registered voters. In 2007, there were about as many religiously unaffiliated Democratic and Democratic- leaning registered voters as white mainline and white Catholic Democratic voters. And the religiously unaffiliated were only slightly more numerous among Democratic and Democratic-leaning registered voters than were black Protestants (17% vs. 14%).
Today, the religiously unaffiliated are clearly more numerous than any of these groups within the Democratic coalition (24% unaffiliated, 16% black Protestant, 14% white mainline Protestant, 13% white Catholic). By contrast, Republican and Republican-leaning registered voters are only slightly more likely to be religiously unaffiliated today than they were in 2007 (11% vs. 9%).
3 Pew Research Center calculations based on the U.S. Census Bureau's August 2012 Current Population Survey, which estimates there are 234,787,000 adults in the U.S. (return to text)
4 The term "nones" is often used to describe people who indicate in surveys that they have no religion or do not belong to any particular religion. See, for example, Kosmin, Barry A. and Ariela Keysar, with Ryan Cragun and Juhem Navarro-Rivera. 2009. "American Nones: The Profile of the No Religion Population, A Report Based on the American Religious Identification Survey 2008." Trinity College, http://commons.trincoll.edu/aris/files/2011/08/NONES_08.pdf. See also Smith, Tom W. 2007. "Counting Religious Nones and Other Religious Measurement Issues: A Comparison of the Baylor Religion Survey and General Social Survey." GSS Methodological Report No. 110. http://publicdata.norc.org:41000/gss/documents/MTRT/MR110-Counting-Religious-Nones-and-Other-Religious-Measurement-Issues.pdf.(return to text)
5 Evangelical Protestants are defined here as Protestants who say yes when asked, "Would you describe yourself as a born-again or evangelical Christian, or not?" Protestants who do not answer this question affirmatively are categorized here as mainline Protestants. Other research that sorts Protestants into evangelical and mainline categories based on denominational affiliation (e.g., Southern Baptist, United Methodist, etc.) finds that the long-term decline in American Protestantism is concentrated primarily among the Protestant mainline. See, for example, Chaves, Mark. 2011. "American Religion: Contemporary Trends." Princeton University Press, pages 81-93. (return to text)
6 Notwithstanding the rise of the "nones," some historical studies find that the portion of the U.S. population that is "churched" – i.e., that belongs to a parish or congregation – has increased dramatically over the nation's history. Roger Finke and Rodney Stark have estimated, for example, that just 17% of Americans belonged to religious congregations in 1776, compared with about 62% in 1980. However, the historical figures pre-date the modern era of polling and are based instead on various kinds of church records; they are estimates of congregational membership, not self-identification or affiliation with a religious group. See Finke, Roger and Rodney Stark. 1992. "The Churching of America, 1776-1990: Winners and Losers in Our Religious Economy." Rutgers University Press, pages 15-16. (return to text)
7 For more information on recent changes within American Catholicism, including the impact of religious switching and immigration, see the Pew Forum's "U.S. Religious Landscape Survey," conducted in 2007 and published in 2008, http://religions.pewforum.org/reports. See also the Pew Forum's April 2007 report "Changing Faiths: Latinos and the Transformation of American Religion," http://www.pewforum.org/Changing-Faiths-Latinos-and-the-Transformation-of-American-Religion.aspx. (return to text)
8 See the November 2007 report by the Pew Research Center's Global Attitudes Project "The American-Western European Values Gap: American Exceptionalism Subsides," http://www.pewglobal.org/2011/11/17/the-american-western-european-values-gap/. (return to text)
9 See Gallup. July 8, 2011. "In U.S., 3 in 10 Say They Take the Bible Literally." http://www.gallup.com/poll/148427/say-bible-literally.aspx. (return to text)
10 See Chaves, Mark. 2011. "American Religion: Contemporary Trends." Princeton University Press, pages 14, 50-51. (return to text)
11 Studies have found that some survey respondents switch back and forth between describing themselves as affiliated and unaffiliated. Researchers call such people "liminals" because they seem to straddle the threshold of a religious tradition, partly in and partly out. In a 2006 survey and follow-up interviews in 2007, Robert Putnam and David Campbell found that roughly 10% of the members of each major religious tradition can be considered liminals. Moreover, they found that although the liminals' nominal affiliation changed (in either direction) from one year to the next, their self-reported religious beliefs and practices remained largely the same. This may be seen as further evidence that the rise in the number of unaffiliated Americans is not just a reflection of changes in religious behavior. The way that some people think about and describe their religious identity also is in flux. See Putnam, Robert D. and David E. Campbell. 2010. "American Grace: How Religion Divides and Unites Us," Simon & Schuster, pages 135-136. See also Lim, Chaeyoon, Carol Ann MacGregor and Robert D. Putnam. 2010. "Secular and Liminal: Discovering Heterogeneity Among Religious Nones." Journal for the Scientific Study of Religion, vol. 49, no. 4: 596-618. (return to text)
12 Nevertheless, there is substantial switching from unaffiliated to affiliated. In the current survey, four-in-ten adults who say they were raised unaffiliated now identify themselves as religiously affiliated. For a comprehensive analysis of patterns in religious switching and the reasons people give for switching, see the Pew Forum's "U.S. Religious Landscape Survey," conducted in 2007 and published in 2008, http://religions.pewforum.org/reports. Also see the Pew Forum's April 2009 report "Faith in Flux," http://www.pewforum.org/Faith-in-Flux.aspx. (return to text)


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Cooper, James Fenimore: The Pilot. v1. 22 Jan 2013
Excerpt A single glance at the map will make the reader acquainted with the position of the eastern coast of the Island of Great Britain, as connected with the shores of the opposite continent. Together they form the boundaries of the small sea that has for ages been known to the world as the scene of maritime exploits, and as the great avenue through which commerce and war have conducted the fleets of the northern nations of Europe. Over this sea the islanders long asserted a jurisdiction, exceeding that which reason concedes to any power on the highway of nations, and which frequently led to conflicts that caused an expenditure of blood and treasure, utterly disproportioned to the advantages that can ever arise from the maintenance of a useless and abstract right. It is across the waters of this disputed ocean that we shall attempt to conduct our readers, selecting a period for our incidents that has a peculiar interest for every American, not only because it was the birthday of his nation, but because it was also the era when reason and common sense began to take the place of custom and feudal practices in the management of the affairs of nations This work is in the Canadian public domain OR the copyright holder has given specific permission for distribution. It may still be under copyright in some countries. If you live outside Canada, check your country's copyright laws. If the book is under copyright in your country, do not download or redistribute this work.
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Old World Charm and Enlightenment in Oxford
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Oxford, England was first established as a town in the 9th century and flourished into a place of ornate architecture and advanced scholarship. Today, cutting-edge businesses stand alongside art museums, theaters and shopping districts, allowing the city to thrive economically, as well as culturally. A trip to Oxford, located about 50 miles northwest of London, is a chance to experience some of the United Kingdom's most valuable treasures.
Even in medieval times, the founding of Oxford was up for debate; some said it was originally King Mempricius' city Caer-Memre while others claimed the Trojans settled it. More recently, archeologists have discovered evidence suggesting Oxford was settled as early as 4,000 BC. Oxford University was officially established in the 13th century, and is today an internationally esteemed academic institution. Most of the university's colleges and schools are located near the city's center, so visitors can easily admire Oxford's libraries, theaters and museums while they stroll around town.
For a comprehensive introduction to this quaint British city, consider taking an Oxford Official Guided Walking Tour, offered by the tourism department. Join a public tour (offered every day of the year) or tailor a private tour (for one to 100 people) to really explore what piques your interest. The University and City Tour is the most popular, giving visitors an all-inclusive look at the city's most noteworthy sites and traditions including architectural masterpieces and local legends. If you have a more specific interest in Oxford or British culture, check out trips like the Inspector Morse Tour where you'll visit places encountered by the celebrated TV detective and the Oxford author who created him, Colin Dexter. Harry Potter fans, especially kids, will love the Pottering in Harry's Footsteps Tour. Learn more about official city tours at www.visitoxfordandoxfordshire.com/official-tours.
The Ashmolean Museum of Art and Archeology boasts one of the finest and most diverse collections in the world. Until March 2012, you can check out Yakusha-e: Kabuki Prints, a Continuing Tradition, which explores the woodblock prints and elaborate costumes of Japanese theater from the 1600s to the present. At nearby Oxford Playhouse, guests will experience live theater at its best. The Playhouse features both British and international shows, as well as a variety of lectures, poetry readings, music concerts and dance performances. On January 21, 2012, British folk-rock band Fairport Convention will be kicking off its UK tour with a performance featuring songs from their latest album Festival Bell. Read about more upcoming events at the Ashmolean Museum and the Oxford Playhouse at www.ashmolean.org and www.oxfordplayhouse.com.
International travelers will find it convenient to fly into one of London's larger airports such as Heathrow or Gatwick, then catch a train or bus to Oxford. Once you're in the city, cabs and buses are readily available, and many attractions – such as shops, restaurants, museums and more – are within walking distance from the city's center. Weather seldom poses a threat to visitors, even in winter, since England rarely experiences temperatures below 35 degrees Fahrenheit; summers are also moderate with average temperatures under 78 degrees F.
There's no better time to start planning a trip to beautiful Oxford. With so many treasures of both past and present, the city will have you exploring for days on end. For more information about Oxford, visit www.oxfordcity.co.uk and www.visitoxfordandoxfordshire.com.
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The Boulder Avenue railroad bridge's east side now is visible following demolition of the Nichols Transfer and Storage warehouse earlier this year. As a result of the demolition, a large section of the bridge does not have a railing, as the building abutted the bridge. A temporary railing has been installed in the area. The warehouse site now is now dirt, and a parking lot is being built on the site. The parking lot on the south side of the railroad has been paved and includes parking spaces under the bridge. One of the railroad tracks also has been removed since the last picture was taken in 1982. Photograph taken August17, 1983.
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I was recently talking to a headhunter who ONLY does Social Media recruiting. It was an interesting conversation to say the least. He was looking for several 20 somethings to fill positions for Social Media managers. As I tried to provide him with some names we ended up chatting about the State of the Social Media market right now and that led to a conversation about Social Media consultants.
Social Media recruiting
His problem, as he explained, was…
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Duhhrail wrote:No matter how fast you think you can beat your meat, Jordancoles lies in the shadows and waits to attack his defenseless prey. (tl;dr) Don't afk and jack off.
Jackard wrote:Sotsa wrote:I'm sad to see a wizard has shrunk your cabin and put it in a bottle.
better luck next time.
fucking wizards
jordancoles wrote:Sparring arena now open for your entertainment right beside the trade centre
staxjax wrote:Honest hearthlings, be wary of spam buying goods on certain stands at the Apple and Oranges barter town. The quality may drop substantially after 1 purchase. Although this did not happen to me, I would like to ask that the overseers of the town take action against the particular parties involved in trying to fuck people over. Thanks.
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It is partly because of this U.N. inaction that few in Africa would label the French action in Mali as another neo-colonial mission creep.
If the Islamists had been allowed to capture the very strategic town of Sevaré, as they seemed intent on doing, they would have captured the only airstrip in Mali (apart from the airport in Bamako) capable of handling heavy cargo planes, and they would have been poised to attack the more populated south of the country.
Those Africans who would be critical of the French are probably stunned to embarrassment: Africa's weakness has, once again, been exposed by the might of a foreign power.
Africans, however, can perhaps take consolation in the fact that the current situation in Mali was partially created by the NATO action in Libya in 2010, which France spearheaded. A large number of the well-armed Islamists and Tuareg separatists had fought in the forces of former Libyan leader Moammar Gadhafi, and then left to join the MNLA in northern Mali after Gadhafi fell.
They brought with them advanced weapons, including shoulder-launched anti-aircraft missiles from Libya; and two new Jihadist terrorist groups active in northern Mali right now, Ansar Dine and MUJAO, were formed out of these forces.
Many African states had an ambivalent attitude towards Gadhafi, but few rejoiced when he was ousted and killed in the most squalid condition.
A number of African countries, Nigeria included, have started to deploy troops in Mali alongside the French, and ECOWAS has stated the objective as the complete liberation of the north from the Islamists.
The Islamists are clearly not a pushover; though they number between 2,000 and 3,000 they are battle-hardened and fanatically driven, and will likely hold on for some time to come.
The question now is: what happens after, as is almost certain, France begins to wind down its forces, leaving the African troops in Mali?
Nigeria, which almost single-handedly funded previous ECOWAS interventions (in Liberia and Sierra Leone in the 1990s, costing billions of dollars and hundreds of Nigerian troops), has been reluctant to fund such expensive missions since it became democratic.


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- Roxanne Hoch '15
- Hometown: Mechanicsburg, Pennsylvania
- Major: International Studies
While taking Elementary Chinese, I had the opportunity to practice traditional Chinese calligraphy. This was my absolute favorite part of class because it shows that there is not only a difference in the way words are written (characters versus letters), but also a difference in the method of how the language is written. Calligraphy is a traditional part of Chinese history and culture, and being able to practice it myself made me respect that aspect of the Chinese culture even more. It is no easy feat to write using a calligraphy brush!
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American Studies Major
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