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The Schreyer Honors College at University Park hosts sessions for Prospective Students. These sessions are for high school students who are interested in learning more about the Schreyer Honors College at Penn State. Appointments last one hour and are meant to complement your visit to University Park. You will meet with a Schreyer Admissions staff member. We offer appointments on most Mondays and Fridays at 2:00 PM. Please schedule your appointment with the Schreyer Honors College via the Undergraduate Admissions website.
We recommend scheduling at least one week in advance for best availability. Reservations are required for these sessions and they tend to fill quickly, so make your plans and act soon.
We also recommend scheduling a visit with Undergraduate Admissions to see a full Penn State presentation and receive a campus tour.


text:
The "Leitch Across America Tour" kicks off this week in the San Francisco Bay Area. (I'm aware that title sounds like a series of geographic inseminatory accidents. Just go with it.) Every couple of months, I'll be visiting a new city for a week, exploring the local sports culture, talking to fans and luminaries, attending games, and trying to figure out what makes the fanbases tick. The plan is to hit cities huge and small, from major metropolises to smaller college towns. The only way I know the world is through its sports; Leitch Across America is an opportunity to understand it better and put it into context -- a sort of Lonely Planet of sports.
We're still working out the kinks this week; we'll have this honed to a science after we do a couple of these. But for now, to quote the final "Calvin & Hobbes," It's a magical world out there. Let's go exploring.
* * *
SAN FRANCISCO -- Stephen Curry was drafted by the Golden State Warriors in 2009, and it took him a while to figure out exactly which city they played in.
"I'd only been to the area once, and that was my last-ever college game," he tells me Wednesday afternoon, pushing his 10-month-old daughter Riley down the Embarcadero in a stroller. (Roughly 15 minutes of our 45-minute conversation were spent sharing stories of the general insanity of having a toddler.) His Davidson Wildcats were about to lose to St. Mary's in the NIT, an ignominious ending to a glorious collegiate career. "We came in straight from the San Francisco airport, and I spent the entire time with my nose stuck to the window of the bus. I couldn't believe how beautiful it was here. But I had no idea where we were going."
Four years ago, Curry was disappointed that the Knicks didn't draft him. Today, he has the key to the city. (San Francisco, not Oakland… not yet.) Stephen Curry has been special all his life, but he's never been more special, and more revered, than he is right now, in this city. "You wanna know how much this place loves their Warriors?" he says. "We made it to the conference semifinals and they gave me a freaking key to the city. The key to the city! For the semis! If we'd have won the title, they'd have put a statue of Coach Jackson on top of the bridge."
This, of course, is understating what the Warriors, and specifically Curry, did in these playoffs. Either the Spurs, Pacers or Heat are going win the championship this year, but the breakout star this postseason was undeniably Curry. His explosions were the stuff of legend, perhaps most notably the third quarter against Denver in Game Four (when he scored 22 points) and the 44 points and 11 assists he put together in Game One against the Spurs. He was impossible to guard and mesmerizing to watch. Most of all, he elevated perhaps the best fans in the NBA -- at the very least, the most rabid fans -- in nightly frenzies, the perfect match between superstar and fanbase in all of sports. If Curry didn't exist, Oracle Arena would have created him. Stephen Curry had always been a star, but this year's playoffs turned him into an irresistible national icon, the type of player your grandmother loves almost as much as you do.
As you might expect, the playoffs changed things for Curry, immediately. "It's crazy how quickly it shifted on me, in a good way, but in a very different way," he says. "I'm learning what I can do and what I can't do. [My wife and I] went out to California Pizza Kitchen on a Friday night and were just mobbed. I mean, people were real nice; they've been through 20 terrible years, and this has meant so much for them. But whew, we weren't ready for that. No more CPKs on Friday nights."
Curry lives in Jack London Square in Oakland, and it's actually the third different place he's lived since being drafted. He originally set up in Lake Merritt in Oakland, but decided he wanted to try a year in San Francisco proper, where many of his teammates lived. He and his wife -- who he has known since high school and has launched a blog about cooking and motherhood called Little Lights of Mine that Curry was extremely eager to make sure I got in this piece -- moved into the Millennium Towers in the Financial District. It did not sit well with him. "I'm a suburban Charlotte kid, and getting around was just too hard," he says. He points to Harrison Street, just a couple of blocks from the Millennium. "See that street? That's how you get on the Bay Bridge from here, which is the only way to get out to the arena. It's not bad right now, but in an hour or so, it's gonna start packing up, and then by rush hour, there will be cars waiting all the way down Embarcadero. If you don't time it right, you'll sit there for an hour just trying to get, like, a half a mile to the bridge. It drove me crazy. It made me late to practice one time, and [my wife] couldn't stand it either. We're not city people. We wanted to try city living, but it's not for us." He pauses. "Besides, on the weekends, everything around here is closed anyway. You can't get a bite to eat in this part of town."
You probably shouldn't expect him to live in Jack London Square too much longer either. He lives in a big apartment -- along with a home he has in Charlotte -- and he's already finding that no matter how much money a basketball player might make, there's just never quite enough space when you have a toddler. "I keep thinking the place is huge, but kids have a way of making everything seem real small," he says. "I knew things were gonna change, but man, I had no idea."
A year ago, I wrote a piece on Derrick Rose for GQ in which he told me how he was afraid to leave his condo in downtown Chicago, he was bothered so often on the street and felt so uncomfortable about it. Curry isn't quite at the level of Rose yet -- who grew up in Chicago after all -- but this could be a concern for someone whose star is as ascendant as Curry's. During our walk, he was constantly recognized -- "It'd be worse, but I'm pushing a stroller," he jokes -- but not in an intrusive way and mostly by people who were less star struck and more genuinely appreciative. Almost every person who talked to him said, simply, "Thank you." "It was an amazing ride, and people just seem happy to have gotten to go on it with me," he says. "No one has ever been anything but nice." Only two people even stop him for a picture. (One of them was me. "I didn't think I had to worry about you," he says, smiling, sort of.)
Midway through our walk, he stops. "This is where they want it to be." The Warriors are trying to get a new stadium built in San Francisco proper and are attempting to use the good vibes generated by Curry and the playoff run to grease the wheels a little bit. (It's probably the real reason Curry was awarded the key to the city, during a ceremony in which San Francisco mayor Ed Lee called Curry "Steve." Curry explained: "He got it right the first three or four times he said it. But then I think he got revved up and excited and forgot for a second.") The arena, on Piers 30-32, is meant to be for the Warriors what AT&T Park was for the Giants; a gorgeous downtown hub with breathtaking views and modern amenities. Many are skeptical of how much of what the Warriors want will get built, and even Curry's a little doubtful himself. "It'd be fantastic, but they gotta fix this pier first," he says. "Gonna cost $100 million just to fix the pier. But man, have you seen those drawings? That'd be the most amazing place to play. I might sometimes stare at it and forget to play." If the arena is built in San Francisco, by the way, Curry's probably going to move to a fifth place. He's not going to get stuck on another bridge coming from Oakland. "I'd head down to the Valley, I bet," he says.
Curry spends the summers back in Charlotte and is in fact going down there on Friday. He loves the Bay Area, but his home is his home. "It's just chill in Charlotte," he says. "Quiet. I like quiet and peace and a normal life in the suburbs. I might be too young for that, but that's what I like. And now that I have a kid, I suppose I wouldn't have much choice anyway." But during the season, he is ecstatic to get to live here, wherever it is he lives. "The great thing about this whole area is that it has everything," he says. "I can live in the city or in the suburbs or near a college, it's all in the same place. Tough to find an environment like that."
But mostly: It's the fans. "No offense to New York, but I'm so, so happy I didn't fall to them in the draft," he says after I tell him I'm a Knicks fan. "No matter what they do with the new arena, they better not change the dynamics of the fanbase. If we have the same fans, in this new place … man, I'd want to play here forever. Wouldn't you?"
* * *
Email me at email@example.com, follow me @williamfleitch or just shout out your window real loud, I'll hear you. Point is, let's talk.

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It was during the first quarter of the 20th century that the concept of the
sacred (or holy) became dominant in the comparative study of religions. Nathan
Söderblom, an eminent Swedish churchman and historian of religions,
asserted in 1913 that the central notion of religion was "holiness"
and that the distinction between sacred
and profane was basic to all "real" religious life. In 1917 Rudolf
Otto's Heilige (Eng. trans., The Idea of the Holy1923)
appeared and exercised a great influence on the study of religion through its
description of religious man's experience of the "numinous"
(a mysterious, majestic presence inspiring dread and fascination), which Otto,
a German theologian and historian of religions, claimed, could not be derived
from anything other than an a priori sacred reality. Other scholars who used the
notion of sacred as an important interpretive term during this period included
the sociologist Émile Durkheim
in France, and the psychologist-philosopher Max
Scheler in Germany. For Durkheim, sacredness referred to those things in
society that were forbidden or set apart; and since these sacred things were set
apart by society, the sacred force, he concluded, was society itself. In
contrast to this understanding of the nature of the sacred, Scheler argued that
the sacred (or infinite) was not limited to the experience of a finite object.
While Scheler did not agree with Otto's claim that the holy is experienced
through a radically different kind of awareness, he did agree with Otto that the
awareness of the sacred is not simply the result of conditioning social and
psychological forces. Though he criticized Friedrich
Schleiermacher, an early 19th-century Protestant theologian, for being
too subjective in his definition of religion as "the consciousness of being
absolutely dependent on God," Otto was indebted to him in working out the
idea of the holy. Söderblom recorded his dependence on the scholarship of
the history of religions (Religionswissenschaft),
which had been a growing discipline in European universities for about half a
century; Durkheim had access to two decades of scholarship on nonliterate
peoples, some of which was an account of actual fieldwork. Scheler combined the
interests of an empirical scientist with a philosophical effort that followed in
the tradition of 19th-century attempts to relate human experiences to the
concept of a reality (essence) that underlies human thoughts and activities.
(see also religious
Since the first quarter of the 20th century many historians of religions have
accepted the notion of the sacred and of sacred events, places, people, and acts
as being central in religious life if not indeed the essential reality in
religious life. For example, phenomenologists
of religion such as Gerardus
van der Leeuw and W. Brede
Kristensen have considered the sacred (holy) as central and have
organized the material in their systematic works around the (transcendent)
object and (human) subject of sacred (cultic) activity, together with a
consideration of the forms and symbols of the sacred. Such historians of
religions as Friedrich Heiler and Gustav Mensching organized their material
according to the nature of the sacred, its forms and structural types.
Significant contributions to the analysis and elaboration of the sacred have
been made by Roger Caillois, a sociologist, and by Mircea
Eliade, an eminent historian of religions.
The term sacred has been used from a wide variety of perspectives and given
varying descriptive and evaluative connotations by scholars seeking to interpret
the materials provided by anthropology and the history of religions. In these
different interpretations, however, common characteristics were recognized in
the sacred, as it is understood by participant individuals and groups: it is
separated from the common (profane) world; it expresses the ultimate total value
and meaning of life; and it is the eternal reality, which is recognized to have
been before it was known and to be known in a way different from that through
which common things are known.
The term sacred comes from Latin sacer
("set off, restricted"). A person or thing was designated as
sacred when it was unique or extraordinary. Closely related to sacer
is numen ("mysterious power, god"). The term numinous is
used at present as a description of the sacred to indicate its power, before
which man trembles. Various terms from different traditions have been recognized
as correlates of sacer: Greek hagios, Hebrew
qadosh, Polynesian tapu,
Arabic haram; correlates of numen include the Melanesian mana, the
Sioux wakanda,
the old German haminja (luck), and Sanskrit Brahman.
Besides the dichotomy of sacred-profane the sacred includes basic dichotomies
of pure-unpure and pollutant-"free." In ancient Rome the word sacer could
mean that which would pollute someone or something that came into contact with
it, as well as that which was restricted for divine use. Similarly, the
Polynesian tapu("tabu") designated
something as not "free" for common use. It might be someone or
something specially blessed because it was full of power, or it might be
something accursed, as a corpse. Whatever was tabu had special restrictions
around it, for it was full of extraordinary energy that could destroy anyone
unprotected with special power himself. In this case the sacred is whatever is
uncommon and may include both generating and polluting forces. On the other hand
there is the pure-impure dichotomy, in which the sacred is identified with the
pure and the profane is identified with the impure. The pure state is that which
produces health, vigour, luck, fortune, and long life. The impure state is that
characterized by weakness, illness, misfortune, and death. To acquire purity
means to enter the sacred realm, which could be done through purification
rituals or through the fasting, continence, and meditation of ascetic life. When
a person became pure he entered the realm of the divine and left the profane,
impure, decaying world. Such a transition was often marked by a ritual act of
rebirth. (see also
primitive religion, purification
rite, asceticism)
Because the sacred contains notions both of a positive, creative power and a
danger that requires stringent prohibitions, the common human reaction is both
fear and fascination. Otto elaborated his understanding of the holy from this
basic ambiguity. Only the sacred can fulfill man's deepest needs and hopes;
thus, the reverence that man shows to the sacred is composed both of trust and
terror. On the one hand, the sacred is the limit of human effort both in the
sense of that which meets human frailty and that which prohibits human activity;
on the other hand, it is the unlimited possibility that draws mankind beyond the
limiting temporal-spacial structures that are constituents of human existence.
Not only is there an ambivalence in the individual's reaction to the numinous
quality of the sacred but the restrictions, the tabus, can be expressive of the
creative power of the sacred. Caillois has described at length the social
mechanism of nonliterate societies, in which the group is divided into two
complementary subgroups (moieties), and has interpreted the tabus and the
necessary interrelationship of the moieties as expressions of sacredness.
Whatever is sacred and restricted for one group is "free" for the
other group. In a number of respects--e.g.,
in supplying certain goods, food, and wives--each group is dependent on the
other for elemental needs. Here the sacred is seen to be manifested in the order
of the social-physical universe, in which these tribal members live. To disrupt
this order, this natural harmony, would be sacrilege,
and the culprit would be severely punished. In this understanding of the sacred,
a person is, by nature, one of a pair; he is never complete as a single unit.
Reality is experienced as one of prescribed relationships, some of these being
vertical, hierarchical relationships and others being horizontal, corresponding
Another significant ambiguity is that the sacred manifests itself in concrete
forms that are also profane. The transcendent mystery is recognized in a
specific concrete symbol, act, idea, image, person, or community. The
unconditioned reality is manifested in conditioned form. Eliade has elucidated
this "dialectic of the sacred," in which the sacred may be seen in
virtually any sort of form in religious history: a stone, an animal, or the sea.
The ambiguity of the sacred taking on profane forms also means that even though
every system of sacred thought and action differentiates between those things it
regards as sacred or as profane, not all people find the sacred manifested in
the same form; and what is profane for some is sacred for others.
The sacred appears in myths, sounds, ritual activity, people, and natural
objects. Through retelling the myth
the divine action that was done "in the beginning" is repeated. The
repetition of the sacred action symbolically duplicates the structure and power
that established the world originally. Thus, it is important to know and
preserve the eternal structure through which man has life, for it is the model
and source of power in the present. (see also
creation myth)
The recognition of sacred power in the myth is related to the notion that
sound itself has creative power--in particular special, sacred sounds. Sometimes
these sounds are words, such as the name of god, divine myth, a prayer, or hymn;
but sometimes the most sacred sounds are those that do not have a common
meaning, for example, the Hindu om,
the Buddhist om mani padme hum, or the Jewish and Christian
"Hallelujah." (see also
Closely connected with verbal expressions of sacred power are activities done
in worship, in sacraments, sacrifices, and
festivals. Part of the importance of religious ritual is that in the realm of
the sacred all things have their place. In order for human existence to prosper
(or even continue) it must correspond as closely as possible to the divine
pattern (destiny, or will). Different religious traditions have different
theological and philosophical formulations of the meaning of sacraments. In
Roman Catholic Christianity, a sacrament is "an outward and visible sign of
an inward and invisible grace." In Brahmanic Hinduism a samskara(sacrament)
is a sacred act that perfects a person and that culminates at the end of a
series of samskaras in a spiritual rebirth, a symbolic "second
birth." In both of these cases, the sacred action establishes the relation
between the divine and human worlds.
Other sacred activity includes initiation, sacrifice, and festival. Initiation
rites among nonliterate societies both expose and establish the world
view of the participants. The initiate learns the eternal order of life as
proclaimed in the myth. Life is viewed essentially as the work of supernatural
beings, and the initiate in this ritual is taught this secret of life and how to
gain access to divine benefits. The initiate learns the tabus and is often given
a sacred mark--e.g., circumcision, tattoo, or incisions--to express
physically that he is part of the sacred (original) community. In other
religions, such as Christianity, Buddhism, and Hinduism, an initiate to a
special holy (often monastic) community within the larger religious community is
designated by a change in name and wearing apparel, denoting his special
relation to the sacred.
In festivals and sacrifices two religious functions are often combined: (1)
to provide new power (energy, life) for the world, and (2) to purify the
corrupted, defiled existence. Religious festivals
are a return to sacred time, that time prior to
the structured existence that most people commonly experience (profane time).
Sacred calendars provide the opportunity for the profane time to be rejuvenated
periodically in the festivals. These occasions symbolically repeat the
primordial chaos before the beginning of the world; and just as the world was
created "in the beginning," so in the repetition of that time the
present world is regenerated (see also Dimensions
of the sacred, below). The use of masks and the suspension of normal tabus
express the unstructured, unconditioned nature of the sacred. Dancing, running,
singing, and processions are all techniques for re-creation, for stimulating the
original power of life. Ritual
activity moves power in two directions: (1) it concentrates it in one place,
time, and occasion, and (2) it releases power into the everyday stream of events
through its self-abundance--the primal vibration reverberates throughout
existence. The new energy dispels the old, depleted, polluted energy; it
cleanses the constricted, clogged, hardened channels of life. (see also chaos and order)
One of the most important forms in which man has access to the sacred is in
the sacrifice. The central procedure in all
sacrifices is the use of a victim or substitute to serve as a mediator between
the sacred and profane worlds. The sacrifice (Latin sacri-ficium, "making
sacred") is a consecration of an offering through which the profane world
has access to the sacred without being destroyed by the sacred. Instead, the
sacrificial object (victim) is destroyed in serving as a unique, extraordinary
channel between these two realms. In sacrificial rites it is important to
duplicate the original (divine) act; and because creation is variously conceived
in different religious traditions, different forms are preserved: the burning or
crushing of the "corn mother," the crushing of the soma stalks,
the slaughter of the lamb without blemish, the blood spilling of a sacred
person, such as the firstborn.
Sacredness is manifested in sacred officials, such as priests and kings; in
specially designated sacred places, such as temples and images; and in natural
objects, such as rivers, the sun, mountains, or trees. The priest is a special
agent in the religious cult, his ritual
actions represent the divine action. Similarly, the king or emperor is a
special mediator between heaven and earth and has been called by such names as
the "son of heaven," or an "arm of god." (see also priesthood,
sacred kingship)
Just as certain persons are consecrated, so specific places are designated as
the "gate of heaven." Temples and shrines are recognized by devotees
as places where special attitudes and restrictions prevail because they are the
abode of the sacred. Likewise, certain images of God (and sacred books) are held
to be uniquely powerful and true (pure) expressions of divine reality. The image
and the temple are, in traditional societies, not simply productions by
individual artists and architects; they are reflections of the sacred essence of
life, and their measurements and forms are specified through sacred
communication from the divine sphere. In this same context, natural objects can
be imbued with sacred power. The sun, for example, is the embodiment of the
power of life, the source of all human consciousness, the central pivot for the
eternal rhythm and order of existence. Or, a river, such as the Nile for the
ancient Egyptians and the Ganges for the Hindu, gave witness to the power of
life incarnated in geography. Sacred mountains (e.g., Sinai for Jews,
Kailasa for Hindus, Fujiyama for Japanese) were particular loci of divine
power, law, and truth. (see also sacred place,
The sacred, by definition, pervades all dimensions of life. Within the kind
of religious apprehension that is expressed in sacred myth and ritual, however,
there is a special focus on time, place (cosmos), and active agents (heroes,
ancestors, divinities). When existence is seen in terms of the dichotomy of
sacred and profane--which assumes that the sacred is wholly other than, yet
necessary for, everyday existence--it is very important to know and to get in
contact with the sacred. In periodic festivals men celebrate sacred time; a
sacred calendar marks off the intervals of man's life, and these sacred
festivals provide the pattern for productive and joyous living.
Seasonal sacred calendars
are especially important in predominantly agricultural
societies. In the very order of nature, people see that different seasons have
their distinct values. These differences are celebrated with spring festivals
(when the world is re-created through ritual expressions of generation) and
harvest festivals (of thanksgiving and of protecting the life force in seeds for
the next spring). Here time is regarded as cyclical, and one's life is marked by
those rituals in which one continually returns to the divine source.
Similarly, the myths and rituals mark off the world (cosmos)
into places that have special sacred significance. The territory in which one
lives is real insofar as it is in contact with the divine reality. Within this
territory is life; outside it is chaos, danger, and demons. Throughout most of
history the "sacred world" was coextensive with a certain territory,
and one could speak literally of Christian lands, the Jewish homeland, the
Muslim world, the place of the noble people (Aryavarta, Hindu), or the
central kingdom (China). Consecrating one's possession of land with certain
rituals was equal to establishing an order with divine sanction. In Vedic
ritual, for example, the erection of a fire altar (in which the god
Agni--fire--was present) was the establishment of a cosmos on a microcosmic
scale. Once a cosmos is established, there are certain places that are
especially sacred. Certain rivers, mountains, groves of trees, caves, or human
constructions such as temples, shrines, or cities provide the "gate,"
"ladder," "navel," or "pole" between heaven and
earth. This sacred place is that which both allows the sacred power to flow into
existence and gives order and stability to life. (see also
Another dimension of the sacred is divine or heroic activity: the decisive
action done by creative or protective agents. One's spiritual ancestors need not
be biologically defined ancestors; they may not even be human. They are the
essential forces on which survival depends and can be embodied in animal skills
(longevity, rebirth, magical skills), in the "ways of the ancients,"
or through a special hero who has provided present existence with material and
spiritual benefits. If the notion of sacred manifestation is extended to include
the social relationships (especially tabus) in a community, then communal
relations can be viewed as a dimension through which the sacred is manifested.
Here human values are sacralized by social restraints that prescribe--e.g.,
with whom one can eat or whom one can marry or kill. The establishment of a
community requires forming certain relationships; and these relationships are
sacred when they bear the power of ultimate, eternal, cosmic force. For example,
the consecration of a king or emperor in traditional agricultural societies was
the establishment of a system of allegiance and order for society. (see also
hero worship)
By extending the notion of "sacralization" to include human
reorganization of experience within the context of any absolute norm, the sacred
can be seen in such dimensions of life as history, self-consciousness,
aesthetics, and philosophical reflection (conceptualization). Each of these
modes of human experience can become the creative force whereby some people have
"become real" and gained the most profound understanding of
Phenomenologists of religion who use the concept "sacred" as a
universal term for the basis of religion differ in their estimation of the
nature of the sacred manifestation. Otto and van der Leeuw hold (in different
formulations) that the sacred is a reality that transcends the apprehension of
the sacred in symbols or rituals. The forms (ideograms) through which the sacred
is expressed are secondary and are simply reactions to the "wholly
other." Kristensen and Eliade, on the other
hand, regard the sacred reality to be available through the particular symbols
or ways of apprehending the sacred. Thus, Kristensen places emphasis on how the
sacred is apprehended, and Eliade describes different modalities of the sacred,
while Otto looks beyond the forms toward a meta-empirical source.
A second problem is the continuing question of whether or not the sacred is a
universal category. There are religious expressions from various parts of the
world that clearly manifest the kind of structure of religious awareness
characterized above. It is especially apropos of some aspects in the religion of
nonliterate societies, the ancient Near East, and some popular devotional
aspects of Hinduism. There is, however, a serious question regarding the
usefulness of this structure in interpreting a large part of Chinese religion,
the social relationships (dharma) in Hinduism, the effort to achieve
superconscious awareness in Hinduism (Yoga), Jainism, Buddhism (Zen), some forms
of Taoism, and some contemporary (modern) options of total commitment that,
nevertheless, reject the notion of an absolute source and goal essentially
different from human existence. If one takes the notion of sacred as something
above (beyond, different from) the religious structure dominated by divine or
transcendent activity (described above), then this suggests that the notion of
sacredness should not be limited to that structure. Thus, some scholars have
found it confusing to use the notion of sacred as a universal religious quality,
for it has been accepted by many religious people and by scholars of religion as
referring to only one (though important) type of religious consciousness.
The 20th-century discussion of the nature and manifestation of the sacred
includes other approaches than those of scholars in the comparative study of
religions. For example, Sri Aurobindo, a Hindu
mystic-philosopher, speaks of the supreme reality as the
"Consciousness-Force"; and Nishida
Kitaro, a Japanese philosopher, expresses his apprehension of universal
reality as that of "absolute Nothingness." Martin
Heidegger, a German philosopher, speaks of "the holy" as that
dimension of existence through which there is the illumination of the things
that are, though it is no absolute Being prior to existence; rather it is a
creative act at the point of engaging the Nothing (Nichts). In contrast,
the Protestant theologian Karl
Barth rejects philosophical reflection or mystical insight for
apprehending the sacred, and insists that personal acceptance of God's
self-revelation in a particular historical form, Jesus Christ, is the place to
begin any awareness of what philosophers call "ultimate."
Sociologists who study religion have, since Durkheim, usually identified the
sacred with social values that claim a supernatural basis. Nevertheless, the
sacred has been identified predominantly as found in the social occasions
(festivals) that disrupt the common social order (by Caillois), or as the
reinforcing of social activities that secure a given social structure (by Howard
Becker). During the 1960s, however, the usual definition of religion as those
sacred activities which claimed a transcendent source was questioned by some
empirical scholars. For example, Thomas Luckmann, a German-American sociologist,
described the sacred in modern society as that "strata of significance to
which everyday life is ultimately referred"; and this definition includes
such themes as "the autonomous individual" and "the mobility
The problems of defining and investigating religion mentioned above are
already expressive of the shifts in modern consciousness regarding the sacred.
Both the physical and social sciences have given modern man a new image of
himself and techniques for improving his present life. The acceptance of
rational and critical perspectives for judging the claims of religious
authorities in Europe since the 18th century, plus the development of historical
criticism and a sense of historical relativism, has contributed to the
affirmation of man as basically a secular person. The once absolute authorities
in the West (the Bible, priest, rabbi) are no longer the prime sources for one's
self-identity. To a growing extent the cultures in the East are also
experiencing a loss of their traditional authorities. Some attempts have been
made to resacralize contemporary cosmology, history, and personal experience by
(1) extending the scope of religious concerns to "secular" areas such
as politics, economics, personality development, and art; and (2) modifying
theological positions, ethical norms, and liturgical forms to incorporate new
modes of expression and to experiment with new styles of living.
An important 20th-century development in religious life has been the easy
flow of information between religious communities on different continents. This
has provided an opportunity for experimenting with religious forms from outside
the traditionally acceptable forms in a culture. During the 1950s and 1960s, for
example, Yoga and Zen meditation were serious religious options for some
Westerners and a form of experimentation for large numbers. The concern to
experiment with personal experience and with styles of living during the 1960s
in the West has itself been considered an important religious expression by some
commentators. These years saw considerable exploration in exotic experience with
psychedelic drugs, many attempts to set up new communities for group living
(communes)--though few lasted more than a year--and a shift in the values of
middle class youth from a concern for personal economic security to social and
experiential concerns. These recent activities may be viewed as attempts to
recapture the experience of the sacred.
Throughout the past hundred years a number of philosophers and social
scientists have asserted the disappearance of the sacred and predicted the
demise of religion. A study of the history of religions shows that religious
forms change and that there has never been unanimity on the nature and
expression of religion. Whether or not man is now in a new situation for
developing structures of ultimate values radically different from those provided
in the traditionally affirmed awareness of the sacred is a vital question. The
suggestion that a radically different kind of reality is possible is, of course,
nonsense for those to whom the sacred already has been manifested once and for
all in a particular form.
[ 홈 ] [ 위로 ] [ 목차 ] [ Sacred or Holy ] [ Worship ] [ Ritual ] [ Nature ] [ Prayer ] [ Creed/Confession ] [ Sacrament ] [ Sacrifice ] [ Rites of Passage ] [ Death Rites ] [ Purification ] [ Dietary laws ] [ Ceremonial ] [ Religious Dress ] [ Feasts/Festivals ] [ Bibliography ]
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STOCKTON - A 38-year-old Lathrop man accused of stabbing his wife to death with a screwdriver and injuring his two daughters has been found competent to stand trial by a jury.
STOCKTON - A 38-year-old Lathrop man accused of stabbing his wife to death with a screwdriver and injuring his two daughters has been found competent to stand trial by a jury.
Sheriff's deputies found Charlie Dumlao hunched over 43-year-old Evangeline Dumlao's body last year, the couple's injured 8-month-old daughter crawling over the woman's body. And their 7-year-old daughter also had been hurt.
Two doctors declared the defendant not competent in evaluations after his arrest, but prosecutors pursued a trial for jurors to make the ultimate determination to proceed with criminal charges.
Dumlao, represented by Deputy Public Defender Jonathan Fattarsi, had suffered a head injury on the job in 2005, which caused brain damage and left him disabled.
One of the psychologists to testify, Dr. John Chellsen, said in addition to the injury, he diagnosed Dumlao with paranoid schizophrenia.
Chellsen had previously found the defendant, who sat quietly in court this week with headphones on, psychotic in a separate 2008 misdemeanor case.
Prosecutor Thomas Testa suggested Dumlao was exaggerating symptoms, showing evidence that the defendant regularly drove the children to school and performed other chores.
Testa argued Dumlao was upset his wife was sending money to the Philippines to build a home.
Deputies on Aug. 12 responded to a report of a homicide at a house where the couple rented a room in the 14600 block of Avon Street.
Upon arriving, deputies heard a child screaming, kicked open the door and saw Dumlao kneeling over Evangeline Dumlao. She had been stabbed multiple times.
Dumlao told investigators he was planning to kill his daughters, too, deputies reported. The girls were injured but survived the attack.
Jurors heard evidence for two days and deliberated for a few hours before delivering their verdict Thursday.
A preliminary hearing for Dumlao is scheduled for April 10, and at its conclusion a judge will decide whether there is enough evidence to send Dumlao to trial on the charges.
Contact reporter Jennie Rodriguez-Moore at (209) 943-8564 or email@example.com. Visit his blog at recordnet.com/courtsblog.


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Sale of Maine Railroad in Fatal Derailment Delayed
PORTLAND, Maine (AP) - The sale of a Maine-based railroad responsible for a derailment that killed 47 people in Quebec has been delayed.
Canadian regulators say a New York investment firm must file additional paperwork before finalizing its purchase of the Montreal, Maine and Atlantic Railway. The Portland Press Herald reports the scheduled sale date of March 31 could be pushed back several months.
The investment group says it was prepared for the delay.
The railway filed for bankruptcy after an unattended train with 72 oil tankers derailed and exploded in Lac Megantic (lahk meh-GAHN'-teek) in July. The derailment destroyed 40 buildings, including a busy bar where many of the victims perished.
The company buying the railroad plans to change the railroad's name to Central Maine and Quebec Railway.


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Mo Farah has become an icon in British sport since his two gold medals in the 2012 London Olympics in both the 5,000 and 10,000 metres.
The Somali-born runner has also added the 10,000 metres World Championship gold at the weekend to go with an ever-growing list of accolades.
The London Olympics really gave Farah the platform to become an idol for so many youngsters across the world. His manner of victory, his infectious smile and his genuine interviews were such key parts of the Games making him now instantly recognisable. He strikes me as being a very dignified person and is clearly devoted to his family.
He started life in Mogadishu, one of the most deprived cities in the world, but he moved to England at the age of eight to live with his father. Initially Farah struggled at school due to speaking very little English but he discovered a talent for running which gave him an opportunity to excel.
He has worked very hard to be where he is today and nobody should doubt the dedication that Farah has, not only to get where he is today but also to continue his success.
All this effort and dedication culminated on that Super Saturday last year in London when Farah captivated a nation by capturing gold and ensured one of the greatest outpourings of jubilation ever witnessed at a sporting event. That moment itself will have inspired many to follow in his footsteps. How could it not inspire people?
Who can forget his trademark 'Mobot' celebration which he now uses to promote his charity activities.
There is no doubt he has benefited greatly from his exploits but Farah, a devout Muslim, is at pains to help others. In 2011 he set up his own Mo Farah Foundation and is an active supporter of the Muslim Writers Awards. He takes his religion very seriously.
Farah has suggested that after the World Championships he will concentrate on road running rather than track races. Whatever he decides to do it is clear that if youngsters want a role model to follow then he is a perfect example in this modern world.
Write for GiveMeSport! Sign-up to the GMS Writing Academy here: https://gms.to/130seMa
DISCLAIMER: This article has been written by a member of the GiveMeSport Writing Academy and does not represent the views of GiveMeSport.com or SportsNewMedia. The views and opinions expressed are solely that of the author credited at the top of this article. GiveMeSport.com and SportsNewMedia do not take any responsibility for the content of its contributors.


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A new study in the Journal of the American Veterinary Medical Association reveals that New York Police Department dogs deployed to the World Trade Center after the terrorist attacks of Sept. 11, 2001, have not experienced any long-term health effects. The study focuses on 27 dogs that assisted in relief efforts at the site, many of which remained deployed throughout the 37-week cleanup operation. Both short-term and long-term health assessments were conducted.
According to the study, about 63 percent of the dogs had some type of health disorder during the first week, including fatigue, eye irritation, respiratory tract problems, decreased appetite, dehydration, and cuts. What surprised the study's authors, however, was that only mild and infrequent health conditions were identified during a five-year follow-up period. None of the dogs, according to the study, was identified as having chronic respiratory tract disease or any type of blood disorder.
Nineteen of the 27 dogs were still alive and apparently healthy five years later. In fact, the five-year mortality rate for the 27 working dogs examined in the study was similar to the rate for a control group of household pets and law enforcement dogs that had not been dispatched to the site.
"The general good health of the dogs studied was an unexpected result," said Philip Fox, DVM, the study's lead author and director of The Caspary Research Institute of The Animal Medical Center in New York City. "The dogs appeared to be unaffected in the long term by their exposure to the smoke, dust, and toxins they encountered while working at the World Trade Center site."
The findings are in contrast to some human emergency responders who worked at the site, as various studies have identified increases in the rates of illness and the severity of various symptoms of respiratory tract disease. The reason the dogs appeared to suffer so few long-term health conditions may be due to differences between human and animal airways and differences in lung defense mechanisms, the study concludes. For more information, visit www.avma.org.


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I have no idea if this is serious or not, but CoolBuzz calls it a Smoker Bell. Here's a great quote:
So now, when you worry about roaming outside the restaurant or theater, you can relax under a 'Smoker Bell' and draw that fag with peace, while sipping into your drink — as it will take all care of the hazardous smoke you exhale while smoking.
If it's real, I hope it will suck in all that yucky secondhand smoke. Yucky!


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Tolkien's Middle-earth:
Lesson Plans for Secondary School Educators
Unit Three: There and Back Again
Content Focus: The Hobbit, Chapters VIII XIX
Thematic Focus: The Quest in Life and Literature
In Unit Three, the class uses The Hobbit as a springboard to a more general consideration of quest adventures, with a special emphasis on the heroic epic. Moving back and forth between Bilbo Bagginss journey and their personal experiences, students consider three types of quest the heroic, the interior, and the metaphorical that recur in life and literature.
Learning Goals
By the end of Unit Three, the student should be able to:
List W. H. Auden's six characteristics of a quest story.
Say what is meant by a "metaphorical quest."
Discuss some differences between symbolism and allegory.
Indicate how Bilbo Baggins's adventures changed him for the better.
Appreciate Gandalf's distinction between providence and "mere luck."
Unit Three Content
Comments for Teachers
Preliminary Quiz
Key Terms
Discussion Topics
Suggested Activities
Printer-Friendly Version
These lesson plans were written by James Morrow and Kathryn Morrow in consultation with Amy Allison, Gregory Miller, Sarah Rito, and Jason Zanitsch.
Lesson Plans Homepage


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Hello and welcome!
We were all very pleased this week to learn the news that the Holy Father has tapped our vicar general, Bishop Robert Deeley, for the responsibility of heading the Diocese of Portland, Maine.
We are very grateful for his service as vicar general and, before that, his generous service in the Holy See. He responded to a very important need of the Church and it is with the same generosity and enthusiasm that he always responds to the Church's needs. We are grateful for all his hard work here and for the countless hours he has given to advancing our pastoral plan, Disciples in Mission, and the many other challenges that the archdiocese has faced.
Bishop Deeley is a man of great talent and energy and I know he will be a fine bishop for the people of Maine. We look forward to his installation, which is going to be on Valentine's Day. So, we are sending a Valentine to Portland!
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I was very alarmed to hear of the recent decision of the high court in the Dominican Republic that is going to cause so many Dominicans of Haitian extraction to lose their citizenship and to be disenfranchised.
I want to share with you a letter that I sent recently to the ambassador of the Dominican Republic in Washington. I think the letter speaks for itself:
December 16, 2013
His Excellency Aníbal de Castro Rodríguez
Dominican Republic's Ambassador to United States
Your Excellency:
By way of introduction, for over 40 years I have been privileged to have extraordinary associations with the Dominican Republic and the Dominican people in the Diaspora. Over four decades ago I began celebrating a Mass for the Hispanic community in Washington that had really grown up around the local celebration of Our Lady of Alta Gracia. I worked with the Dominican community in Washington D.C. for 20 years, then for 10 years in the West Indies, and now in Massachusetts. President Joaquin Balaguer honored me with the decoration, the Order of Cristobal Colón, for my pastoral work with Dominicans. I have always had a great affection for the Dominican Republic and their people, and it is in the same spirit that I turn to you today to share my sadness at the Constitutional Tribunal's ruling that creates such hardship for so many people of Haitian extraction who live in the Dominican Republic, many of whom have been born in your country. Indeed, their hard work and dedication contribute much to the wellbeing of the country.
By this unfortunate ruling of the tribunal, even Dominicans born to undocumented parents are to have their citizenship revoked. The ruling is retroactive to 1929; and it is estimated that 200,000 Dominican people of Haitian descent, including many who have had no real connection with Haiti for several generations will be affected. To be a person without a state, "a man without a country" makes it nearly impossible to study, to get a decent job, to acquire insurance, to contribute to a pension fund, to get married legally, to open bank accounts and even to travel in or out of one's own country of origin.
It is the destiny of the Dominican and Haitian peoples to share an island. Events of history have left their scars, but I believe that Dominicans and Haitians of goodwill long for a future of greater solidarity and friendship. I was very encouraged to see the generous and heartfelt response of many Domincanos who hastened to come to the aid of their Haitian brothers and sisters affected by the terrible devastation of the earthquake. As a young priest in Washington, I celebrated Mass for immigrants from the Dominican Republic and Haiti in the very same parish. I never saw any divisions or discrimination. The faith of the people and their common struggle to provide for their families united them in community.
At Christmastime we relive the events of Christ's life, beginning with the Holy Family's search for lodging in Bethlehem where there was no room in the inn. It is my hope that at this Christmas season the government and people of the Dominican Republic will reject these unjust rulings that cause so much pain and suffering.
Every country has the right to control its own boundaries, but no one has the right to trample people's dignity and diminish their humanity. Being an American I have seen the ugly face of racism up close. Although we still struggle with the reality of racism and the terrible legacy that slavery has left in the United States, but I am encouraged that our government, civil organizations and Churches have worked together with the marked success to form a stronger and more just society. I hope and pray that the government and people of the Dominican Republic will be inspired by the ideals of the Gospel of Jesus Christ that appears on your beautiful national flag. The example of leaders like Martin Luther King and President Mandela points to the kind of resolve and humanity that is required to rid our world of the spiritual disease of racism.
At Christmastime the choirs of angels call on us to give glory to God and bring about peace on earth; and our courageous Quisqueyos can do both by breaking the chains that enslave their brothers and sisters of Hispaniola.
Please communicate to your government the concerns and disappointment of a priest who considers himself a friend to the people of the Dominican Republic. I pray that your leaders will have the wisdom and courage to redress these injustices that are being perpetrated on your own people.
With assurances of prayers and best wishes for you and your family at Christmas and throughout the New Year, I remain
Yours in Christ,
Cardinal Seán P. O'Malley
Archbishop of Boston
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The regional offices of Catholic Charities have fundraisers throughout the course of the year, and the Christmas fundraiser is always sponsored by Catholic Charities Greater Boston, which was held Friday night.
This year, they honored Brother Celestino Arias, known by everyone as Brother Tino, with the Richard D. Armstrong, Jr. Service Award.
With Brother Tino and Catholic Charities president Debbie Rambo
Richard was a man who was a great Catholic and supporter of the Church, and Catholic Charities established the award in his honor. We are very pleased that his sisters could be there for the banquet. We were very pleased his sisters Patricia and Kathleen could be with us for the event.
With Debbie Rambo, Patricia Armstrong, Brother Tino and Kathleen Armstrong
Brother Tino is a Capuchin brother who has worked with Catholic Charities Greater Boston as coordinator of youth empowerment and stabilization services, at the Teen Center at St. Peter's in Dorchester, and at the Boston Catholic Youth Connection. He also has worked for many years with the Cape Verdean community, particularly the youth, and helped start the Cape Verdean Family Based Services program.
In his work with the Capuchins, he has been involved with many projects sponsored by the Capuchins in Africa, most notably the Capuchin Africa Initiative for Development, known as "CAP-AID." He is presently the director of our vocation office for the Capuchins of the province of St. Mary's and he is the Guardian at St. Francis Friary in Jamaica Plain.
He was accompanied by his parents at the banquet, who are from Galicia in Spain. There were also a number of Capuchins at the dinner to accompany him. We are very proud of the extraordinary and effective ministry that he has performed.
In my comments at the gala, I recalled the great support of Catholic Charities provided by Jack Shaughnessy, whose picture was in the program.
Just a couple days before he died, Jack had called Catholic Charities to tell them that he would not be at the gala because he knew he was not going to be alive, but he still wanted to buy a table! That story illustrates just what an extraordinary kind of man Jack was.
– – – – – – – – – – – – – – – – – – – –
Friday, we were visited by Maura Hyland from Veritas, which is the Irish Bishops' publishing house.
During the course of the conversation I asked her how things are going Dublin, since it has been three years since I made my visitation there. Her assessment was that things were much better for the Church there. As an example, she said that the previous week her publishing house had released the Holy Father's new Apostolic Exhortation, "Evangelii Gaudium" and in two days they sold 1,400 copies. She said they had never experienced anything like that before.
I see that as a great sign of the kind of impact Pope Francis is having. One thing is to say that the Holy Father was made Time Magazine's Person of the Year, it is another thing that, in Dublin, 1,400 people were anxious to read his Apostolic Exhortation.
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Saturday morning, I attended the annual Advent Mass and Breakfast of Women Affirming Life. There was a very good turn-out, despite the bad weather. It was very encouraging to see how many young women were in attendance, particularly daughters accompanying their mothers.
As we always do, we began gathering at Mass in the morning followed by the breakfast meeting, where we had a panel discussion.
In my comments to them, I spoke about the need to help create a climate in which adoption is truly more of an option in our culture. I also spoke to them about the March for Life and that we expect to have almost 800 young people from the Archdiocese of Boston join us this year, which will be a record.
WAL is a wonderful group of women dedicated to promoting the gospel of life. They do so much good work and I was glad to able to be with them.
– – – – – – – – – – – – – – – – – – –
On Sunday at the Cathedral, I celebrated the Rite of the Blessing of a Child in the Womb at the English Mass, as I did last week at the Spanish Mass.
Once again, the weather was very poor and we are very skeptical as to whether we would have any pregnant mothers who would venture out. But, we had a large group of women who came forward with their husbands to receive the blessing.
Advent is such an appropriate liturgical season to be celebrating this rite, a time when we recall the Virgin Mary pregnant with the Christ child.
– – – – – – – – – – – – – – – – – – –
That afternoon, I visited with the friars of Saint Anthony Shrine in downtown Boston, who had invited me for prayer and dinner. As always, they were very welcoming and fraternal and I was very happy to have a pre-Christmas gathering with them.
It was also my first opportunity to welcome the new guardian of the shrine, John Hogan.
We are very grateful for the presence of the shrine in the midst of the city, for their sacramental ministry and their outreach to the poor and disenfranchised, which touches so many.
– – – – – – – – – – – – – – – – – – –
Then, we drove down to Hartford for the installation of Archbishop Leonard Blair, who is succeeding Archbishop Mansell.
Hartford is the diocese where the Knights of Columbus is headquartered. So, Supreme Knight Carl Anderson and his wife Dorian were there, along with many bishops, priests, religious and faithful.
They have a very large and modern Cathedral that replaced the former Cathedral which, like our own Cathedral of the Holy Cross was designed by Patrick Keeley, but burned down many years ago.
The Cathedral has magnificent stained glass windows.
– – – – – – – – – – – – – – – – – – –
From Hartford, I went to Chicago to be present for celebration of the 50th anniversary of Cardinal George's ordination to the priesthood, which was held Tuesday.
It was a way for the bishops of United States to thank him for his extraordinary work, both as Archbishop of Chicago and particularly as president of our conference. As a result, there were over 100 bishops in attendance.
Cardinal George gave a beautiful homily about the priesthood and he used the example of St. Joseph who he said was the last patriarch of the Old Covenant. Priests, he said, are the patriarchs of the New Covenant.
Following the Mass there was a gathering at which the auxiliary bishop who was toasting the Cardinal recalled that when Cardinal George first came, they asked him what the difference was between him and Cardinal Bernadin. He said Cardinal George answered, "Cardinal Bernadin was a Southern gentleman, I am from Chicago."
Afterwards, I took some pictures of the Cathedral, which is also a Keeley church, though it is a bit smaller than our Cathedral. In fact, a few years ago they had a fire in the roof but has been completely restored and is spectacular.
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Being in Chicago for the day allowed me to have dinner with my nephew, who is an attorney in Chicago.
I also took a picture of one of the concourses in the airport, because I had never seen an airport so decorated for Christmas as O'Hare!
Both inside and outside they had dozens of trees, each decorated in a different color with thousands of lights. In the concourses, which have very high ceilings, they had huge lighted wreaths and doves. It was very, very festive and I was struck by how much the Chicagoans love Christmas.
And on that note, I wish you all a blessed and Merry Christmas!
Cardinal Seán


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What better place to reveal the redesigned King Ranch Fords than the Houston rodeo?
Cowboys looked on as the 2015 Expedition King Ranch was unveiled at RodeoHouston this week as part of Ford's luxurious Western-trimmed vehicle lineup. The 2015 Expedition joins the 2015 F-150 and the 2015 Super Duty, all being offered in the newly upgraded King Ranch version in celebration of Ford's 15-year partnership with the legendary ranch.
According to a Ford press release, the south Texas ranch uses a fleet of more than 350 Ford trucks to work and maintain a plot of land that is larger than the state of Rhode Island. It is one of the world's largest operating ranches.
While the top-of-the-line King Ranch editions are offered across the country, it's clear that Texans love the Western feel of the luxury trim package the most, as nearly half of the country's King Ranch vehicles are sold right here in the Lone Star State.
Take a look at the slideshow above to see images from the Ford photoshoot which took place on King Ranch, shot by Texas State Photographer Wyman Meinzer. You can also learn more about the long-standing partnership between Ford and the King Ranch in the video below:


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Catastrophic events result in extraordinary expenses and property losses for everyone involved, including governments, public authorities, utilities, emergency responders and property owners. When disaster strikes, organizations and institutions across America discover they need more than basic knowledge of the rules that govern grant and insurance programs administered by the Federal Emergency Management Agency (FEMA).
Baker Donelson's Disaster Recovery Team provides legal and regulatory advice, training and consulting services in the areas of disaster preparedness and recovery. As a leading provider of legal advice and services to organizations and agencies interacting directly with FEMA, we are the source to which governments, non-profits and private entities turn when they need help navigating the regulatory maze.
What We Do
Our attorneys work with local governments, government agencies and authorities, non-profits and infrastructure providers like hospitals and utilities, as well as with private businesses. We also consult with states, municipalities and developers to offer counsel in matters involving national flood insurance program requirements, including floodplain management and insurance issues. We are proactive in our approach, helping clients take steps before a disaster strikes to ensure future access to funding and emergency recovery assistance.
Much of our work involves helping clients obtain the compensation they need and are entitled to under FEMA's Public Assistance Grant Program. To those who do not work with them on a regular basis, FEMA grant procedures and regulations can seem extremely complex and confusing. Baker Donelson's Disaster Recovery Team can help simplify the path and guide the way through it. In addition, there can be a high turnover rate in FEMA employees stationed in a particular area, particularly after very large disasters, and our participation in the process helps to ensure continuity and a consistent application of FEMA rules and regulations among different representatives. Should FEMA conduct an audit, we assist grant recipients during the audit itself and can handle any necessary appeals.
When a client's unique situation calls for additional resources, we bring to the table the legal knowledge and experience of more than 650 attorneys representing some 30+ areas of legal practice. We also work closely with in-house counsel and attorneys retained by our clients on specific projects.
Timely, Efficient and Cost-Effective
Our extensive experience and knowledge concerning FEMA-related regulations, disaster insurance coverage and other matters enables us to quickly identify the key issues in a particular problem facing a client. We then work to resolve that problem in an efficient, timely and cost-effective manner.
Baker Donelson's Disaster Recovery Team is dedicated to enabling your organization to recover from a disaster as quickly and painlessly as possible.
Baker Donelson's Disaster Recovery Team Areas of Focus
- FEMA Public Assistance Program
- National Flood Insurance Program
- Floodplain Management Issues
- Public Health Emergency Law
- Education & Training Services
- FEMA Audits & Appeals
- Assisting Utilities in Dealing with FEMA
- Representing Contractors in FEMA Disputes
- Hazard Mitigation Grant Program
- Arbitrations
- Sandy Recovery Improvement Act
- Disaster Housing Programs/CDBG
Client Groups That Will Benefit From Our Services
- Government entities, public authorities and such non-profit organizations as utilities, hospitals and educational institutions that are eligible for FEMA assistance programs
- Vendors providing services funded directly or indirectly by FEMA programs
- Insurance companies participating in FEMA's National Flood Insurance Program through the Write-Your-Own Arrangement
- Associations representing companies and institutions that are eligible for assistance under FEMA programs and are affected by FEMA's regulatory and legislative initiatives
- Law firms and other service providers requiring specialized legal and regulatory advice on FEMA regulations and disaster law


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China is mourning the death of the world's oldest panda, Basi, who passed away at the age of 37.
Caretakers in the eastern city of Fuzhou said Basi was suffering from a number of ailments, including liver and kidney problems, when she died Wednesday.
Her body is to be preserved and placed in a museum dedicated to her life.
Basi visited the U.S. San Diego Zoo for shows in 1987. She attracted around 2.5 million visitors during her six-month stay in the United States and amazed many visitors by her acrobatic performances.
Pandas are generally considered old after reaching 20 but can live for many more years in captivity, where they can be treated for diseases and shielded from accidents.
An estimated 1,864 live in the wild, where they are threatened chiefly with habitat loss, and around 420 others live in captivity in zoos and reserves, the majority within China.


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Hope College senior Aida Alvarado of Holland is one of 60 finalists advancing to the next round of Challenge Detroit, an initiative to help revitalize the city by attracting innovative young professionals to the community.
Alvarado and the others received the most votes, from among 100 semi-finalists, in the competition via Facebook, a process that continued through Friday, April 13. She and the other finalists will participate in an interview round in Detroit on Thursday-Friday, May 3-4, from which 30 will be selected to participate in the program.
Challenge Detroit seeks to attract and retain tomorrow's leaders, uniting them as a step toward energizing the city's creative and professional core. For a year starting in September, the participants will be employed with partner companies while also working together in team challenges geared toward benefiting Detroit.
More information about Challenge Detroit is available online at www.challengedetroit.org.


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Accessibility NotesSeptember 12, 2003
Valid code = accessible sites? Problems with 'skip navigation' links, with solutions. Window Blinds training. Personal reflection.
Mike Pepper informed me this morning of a site he's been working on. Not only was this his first XHTML/CSS site ever, but upon running it through Bobby we discovered that without even initially trying, he flew through Section 508 compliance and passed AAA with only one minor, corrected glitch. When you are questioned on the benefits of valid markup, relate this story.
Obligatory yadda yadda yadda: accessibility doesn't stop with Bobby or Cynthia, they're merely to be used as guides. As always, follow WCAG guidelines for everything the software validators can't check. But you knew that, right? §
It's a bit of a pickle, but Jon Hicks to the rescue! Although four lines of CSS is a bit messier than one, the following code solves the problem quite nicely:
.skipLink { height: 0; width: 0; overflow: hidden; position: absolute; /* for the benefit of IE5 Mac */ }
That's not the end of it though. In his now-famous book, Joe Clark argues for making the "Skip Navigation" link viewable to all users anyway.
Look, no one ever said this web thing was going to be easy. §
Speaking of Joe Clark, he forwarded an interesting note from a WAI mailing list earlier this week that those around the MA area might be interested in:
GW Micro is pleased to announce that Amy Ruell of the Visually Impaired Blind Users Group and the Massachusetts Institute of Technology (MIT) are hosting Window-Eyes Basic and Intermediate Skills Training. The trainers will be GW Micro staff. The training will take place October 9-10, 2003 at the MIT Adaptive Technology (ATIC) Lab, 77 Mass. Ave, Cambridge MA.
Window-Eyes is the second-ranked product on the screenreader market after JAWS, and this training session is for everyone. More information can be found on the wai-ig mailing list. §
Yesterday marked the second anniversary of an immense tragedy. If I needed to excuse myself for commemorating it (the page I used was courtesy of Matt Haughey), perhaps those complaining might think to re-examine their priorities. Thank you Jai in particular for helping re-affirm my belief in humanity.
And after yesterday's silence, take another moment to mark the passing of the Johns Ritter and Cash. §
Reader Comments
Dave: reread my post. I said visibility not overflow. I'm aware of their differences. I tested this technique and with the addition of position: absolute it worked satisfactorily in all the major browsers I tested it in. Can you provide a link to Bob's original page? By the way, who's Bob?
Sorry Shaun, I've been known to mix up the two before – since the original used one method and you described another, I figured that's what happened. My mistake.
http://eleaston.com/bob/screenreader-visibility.html - display: none; and visibility: hidden; have equal problems in modern screenreaders.
Dave - you are more than welcome, my friend.
Well done, Mike. Looking bloomin' great!
Ooh, thanks for the tip, Tom.
*adds to list of CSS accessibility tricks*
I'm a little confused. Are screen readers applying screen media types instead of or in addition to the required aural media types?
Couldn't that be reduced even further to .skipLink { visibility: hidden; position: absolute; } since the visibility style only applies to sighted browsing devices?
Nope, that's not how it works. It's using overflow: hidden; which only triggers when the content is larger than its bounding box. Since the boxes stretch to fit content by default, you need to contrain them - width and height are essential for this.
Note that Bob's original page on this compared display: none; to visibility: hidden; and found equally unsatisfactory results for each. Also note that visibility: hidden; and overflow: hidden; are two different things.
Also note that overflow: hidden; *hasn't*, to the best of my knowledge, been tested amongst the major screenreaders; it's assumed to work. This could be a flawed assumption, since that's how we got here in the first place……
.skipLink {
position: absolute;
overflow: hidden;
width: 0; height: 0;
.skipLink:active, .skipLink:focus {
position: absolute;
overflow: visible;
width: auto; height: auto;
/* extra styling here to make it stand out */
…is quite a nice way to hide it from most visual users, have it displayed to anyone tabbing through, and still be read out to screen readers.
I love your method, Tom. (everyone else - try tabbing down his weblog: http://blog.tom.me.uk/ )
Oooo! That's pretty slick – and I think it addresses Joe Clark's objection to invisible skip links.
Tom, I think I smell an A List Apart article from you. Get to writing!
They don't apply aural style sheets. That's the whole problem IMO with screen readers. But since they are 'sreen readers' they apparently only apply 'screen style sheets' and forget about the 'readers' part.
Jimmy: I'm no expert on screen readers, but from what I've read I think of them as literally *screen* readers – general-purpose interfaces for Windows and MSIE (although it appears they can suss out a bit of HTML structure).
They are *not* alternative web browsers.
Can anyone shed some more light on this view?
If anyone complained that they could not reach some content, there was a simple way around it (that I employed). Do a Google Search and used a use the cached copy of the front page to get to the archives. There was no need for any links on that version of the page.
This is basically OT, but what is up with "FIR"? I've seen the term, "Fahrner Image Replacement" bandied about, and I figured it was some temporary fad that would pass, but now its gone to the state of abbreviation. I don't no who Fahrner is, and I mean no offense to him/her, but come on, this is hardly a "technique", nevermind something worth naming. This is just one example of a "trick" among hundreds that CSS people use and create, on their own, every day.
"this is hardly a �technique�, nevermind something worth naming."
Something might seem like a simple trick in retrospect, but it takes looking at a problem in unconventional ways in order to find the solution that was right in front of you all along.
I like the fact that these "tricks" get named as it makes referencing them much easier. If I refer to "Tantek's Box Model Hack", everyone (here) knows exactly what I'm referring to without going into depth… instead I would have to say, "that aural style sheet syntax junk that trips up pre-IE6 browsers because of a parsing bug, etc"…abbreviating them is even better as I always forget the correct spelling of… Farmer? …Farner? …oh forget it ;)


text:
|(iRunFar.com's Bryon Powell got this great shot of Ellie Greenwood charging through the weather, as part of his live coverage of the event)
Scott Dunlap's blog of trail running, ultrarunning, triathlon, and other life adventures. I enjoy the physical, emotional, and spiritual journey of outdoor events and the chance to meet cool people. This blog contains interviews, research, original fiction, new product ideas, and all things trail running.
Sunday, March 18, 2012
Adam Campbell and Ellie Greenwood Score at Chuckanut 50k
Canadians Adam Campbell (Victoria, BC) and Ellie Greenwood (Banff, Alberta) claimed victory at the wet and muddy 2012 Chuckanut 50k in Bellingham, WA, this weekend. It was Adam's first victory here (3:48:55), and his late charge was enough to hold off Sage Canaday (3:49:22) and long-time leader Jaxo Schlarb (3:49:59). Ellie took three minutes off her course record (4:09:27) in a decisive 22-minute win. The local Bellingham Herald has a great article about the event.
2 comments:
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text:
Portland State University students experience a transformative moment when they travel with Portland's Green Empowerment to a rural village in Nicaragua.
Usually, it comes after they help install solar panels in a village that has never used light bulbs.
"At the end of the day, the students can turn on a switch and families have electric light instead of kerosene lamps," says Caitlyn Peake, Green Empowerment program coordinator in Nicaragua for 3.5 years who studied environmental science at PSU.
Green Empowerment helps Third World villages in Central America, South America and Southeast Asia gain access to clean water and electricity through renewable energy. When it started in 1997, its use of sustainable resources was unique. Now, solar, wind and hydro power industries are growing, as are the college programs that fuel them.
For the past five years, PSU's programs have supplied Green Empowerment with a knowledgeable volunteer base as students in the environmental management and MBA programs travel to Nicaragua to help build projects with Asofenix, a nonprofit that uses renewable sources to bring water and electricity to rural areas.
"For a lot of students, the experience is a practical application of what they learn in theory in their studies," Peake says. "They can design, implement and develop technology that works ... so people are able to use it and want to use it."
Students stay in rural villages and work with community members to build projects, part of both Asofenix's and Green Empowerment's community-based models. Short trips take nine to 15 students to the country for 10 days, and long trips with up to four students last six to 12 months.
Most challenges lie in language and culture, officials say. Knowing Spanish isn't a requirement, and most rural Nicaraguans do not speak English. And students sometimes struggle with the 5 a.m. wake-up, which is when women in the villages start grinding corn to make breakfast tortillas.
Jaime Muñoz, founder of Asofenix, says "creating a good relationship" with Nicaraguans, getting to know people in the homes, schools and clinics that will use the water and electricity, is important for volunteers.
"It gives students a whole new appreciation for how precious resources are," says Anna Garwood, executive director of Green Empowerment. "It's part of opening their eyes to what reality is like."
For instance, from their studies students know clean cook stoves are better for the environment and for human health than firewood. But in Nicaragua, they see firewood-powered stoves in action.
"The kitchen was so smoky we could maybe grab a cup of coffee and then had to flee because the smoke burned our eyes so badly," Peake says of one PSU group's trip. "When students build that first stove and see it work, see a kitchen where 90 percent of the smoke is removed, it's amazing."
Green Empowerment for the past three years has also taught a PSU course on the basics of renewable energy, says Aaron Liss, the organization's technical program manager. It teaches how to apply renewable energy on a small scale; in America, it could be for a community garden, for Nicaragua, it could be for a village.
"Integrating the trip into the curriculum adds to the quality of the students' contribution in-country and to the quality of the experience," Liss says.
In June, Muñoz traveled to Portland for the first time to meet with PSU professors whose students volunteer in Nicaragua and to check out Portland's use of renewable resources.
"We have great natural resources, but little infrastructure," he says in Spanish. "We help connect households that live far from the national (power) grid. Otherwise, they wouldn't be able to get electricity for 30 or 40 years."
Exposing students to the realities of Green Empowerment's mission also helps the organization: Along with Peake, other PSU graduates who have traveled with it have later lent their expertise, Garwood says. Over the past three years it has worked on expanding to Africa and received a $1.4 million federal grant to help get clean water to parts of the Philippines
As the organization continues its rapid growth, Garwood says transformative moments that build interest in its work will become ever more important.


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By ,
Published November 30, 2015
An out-of-town hunter broke an unspoken agreement by killing a rare white deer in Sauk County this week, angering residents who say the animals are so beautiful and rare that they need to be protected.
There was nothing illegal about Saturday's shooting in Leland, about 15 miles northwest of Sauk City. White and albino deer aren't protected in chronic-wasting-disease zones, and this deer wasn't even a true albino because it had a dark spot on its hindquarters.
But the area only has about eight white and albino deer, and even though the town is full of avid hunters the residents have formed a truce to keep them safe. So when a hunter bagged a white buck Saturday, townspeople reacted with anger and dismay.
"I was (ticked)," resident Amy Sprecher said. "I just can't understand how people can be so selfish — not thinking about the beauty for everybody to share, how rare they are."
Word about the kill spread quickly. The hunters abandoned their camp, but residents told WISC-TV the hunters planned to return this weekend for more hunting.
"I hope they feel like they're a big strong hunter because they took out the white deer and stole it from everybody," Sprecher said.
Residents called on the Wisconsin Department of Natural Resources to do more to protect the rare deer, even those that aren't full albinos and those in a chronic-wasting-disease zone.
Click for more from Fox6Now.com


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CHICO >> Two people, including a man allegedly connected to a drive-by shooting, were arrested during a series of search warrants served Tuesday at five locations as the Chico Police Department"s gang unit investigates two separate shootings.
Tobias John Vigil Paiva, 18, of Chico, was arrested on suspicion of assault with a deadly weapon for his alleged role in a drive-by shooting on May 30 in the 700 block of Humboldt Avenue, according to a press release from the Police Department.
Chico police prepared the warrants as part of an investigation into that case, as well as a shooting that occurred at a party on the 1200 block of North Cedar Street on May 17, where three people suffered non-life-threatening gunshot wounds.
On Tuesday, various law enforcement agencies, including the Butte County Sheriff"s Department"s gang unit, the Probation Department and the California Highway Patrol, assisted the Chico Police Department in serving the search warrants at residences on Klondike Court, the 1200 block of Park Avenue, the 1100 block of Nord Avenue, the 800 block of Westgate Court and the 14000 block of Highway 99.
Officers seized gang indicia and six firearms during the search, according to Chico police.
At the residence on Klondike Court, three children, ages 4,5 and 8, were removed from the home because the environment was reportedly an immediate threat to their safety, according to the press release. Vikki Hochleutner, 45, who was home at the time, was arrested on suspicion of possession of narcotic paraphernalia.
Paiva reportedly turned himself in to police during the search warrant operation, and also faces charges of making criminal threats and for committing crimes for the benefit of a criminal street gang.
The suspect in the North Cedar Street shooting was reportedly identified, but is not in custody. His identity is not being released because he is a minor.


text:
In Search of the Novel: Ten Novels
Song of Solomon
by Toni Morrison
The materially successful African American businessman, Macon Dead, attempts to hide the working-class, Southern roots of the Dead family and to protect it from the life of the African Americans in his neighborhood. Macon Jr., nicknamed Milkman, rebels. Discovering heresay about the family's lost wealth, Milkman begins his journey to Pennsylvania and thence to rural Virginia to find it. There is neither gold nor land. However, after he drops some outward forms of civilization and undergoes an initiation into sensitivity and knowledge, he discovers and accepts his family's past and himself. At the end of the story, Milkman feels fully alive and human but strangely ready to die.
In this celebrated novel, Nobel Prize–winning author Toni Morrison created a new way of rendering the contradictory nuances of black life in America. Its earthy poetic language and striking use of folklore and myth established Morrison as a major voice in contemporary fiction.
Song of Solomon begins with one of the most arresting scenes in our century's literature: a dreamlike tableau depicting a man poised on a roof, about to fly into the air, while cloth rose petals swirl above the snow-covered ground and, in the astonished crowd below, one woman sings as another enters premature labor. The child born of that labor, Macon (Milkman) Dead, will eventually come to discover, through his complicated progress to maturity, the meaning of the drama that marked his birth. Toni Morrison's novel is at once a romance of self-discovery, a retelling of the black experience in America that uncovers the inalienable poetry of that experience, and a family saga luminous in its depth, imaginative generosity, and universality. It is also a tribute to the ways in which, in the hands of a master, the ancient art of storytelling can be used to make the mysterious and invisible aspects of human life apparent, real, and firm to the touch (Oprah Book Club selection).
Web Sites
- Anniina's Toni Morrison Page
Includes a biography, interviews, and links to Web resources.
- The Official Site of the Toni Morrison Society
Includes a bibliography of Morrison's works and writings about her work.


text:
Joint Fan Group Reps Meeting with New QPR CEO, Lee Hoos
Report prepared and produced by Loft For Words' Clive Whittingham with minutes taken by Neil Dejyothin.
This is being posted on the various QPR Messageboards
Present from QPR:
Lee Hoos, CEO (LH)
Ian Taylor, head of media and communications (IT)
Paul Morrissey, press and media manager (PM)
From the sites:
Steve Sayce, IndyRs (SS)
Paul Finney, QPR Podcast (PF)
Bethan Lang, Not606 (BL)
Saffa Michail, Dot.Org (SM)
Hud Saunders, WATRBs (HS)
Clive Whittingham, LFW (CW)
Eusebio, QPR Report (EQR)
Neil Dejyothin (ND)
1 - Introduction
LH began the meeting by running through his background prior to arriving at QPR.
Been in the UK for 19 years, originally from Maryland in the US with a
background in legal and HR. Starting to understand cricket.
- Started
at Fulham when Mohammed Al Fayed had taken over and was given a remit
to build the infrastructure of the club one-step ahead of its progress
on the field so that when it got to the Premier League the set up was of
sufficient standard for the highest level. Looked at the way major
clubs in other sports in the UK, US and Australia operated and
incorporated it into a blueprint he has used at the clubs he's worked
at. LH said, when he first started in football, oddly, he found in the
UK a lot of the innovation, creativity and dynamism was coming from
clubs lower down the chain because they had to, and the higher up you
went the more static and stuck in their ways they were.
- Spent a
shorter period at Southampton post relegation from the Premier League
and after their parachute payments had ended. Regretted not being able
to stay there longer and have more effect. Said the board situation was
complex at the time and that made it difficult to make progress.
Milan Mandaric called him a week after he left Southampton and took him
up to Leicester just after their relegation from the Championship.
Integral to taking Nigel Pearson there following his departure from
Southampton. Mandaric subsequently sold the club to current Thai owners
after promotion back to the Championship and LH departed.
- Attracted
by the stable board and presence of Eddie Howe at Burnley. Subsequently
Howe went back to Bournemouth and Sean Dyche came in. Hoos, Dyche and
the board focused on crafting a "one club mentality" which had key
messages and aims – number one of which was 'be financially
sustainable'. Dyche bought into this and worked within it very
successfully. Planning permission just granted for a training ground
development which will enable them to move up from category 3 academy to
category 2.
- Says the QPR owners are brilliant people, desperate
for success, who have learnt some expensive lessons. Rather than spend
big to get back to the Premier League the aim is to run the club more
rationally and that is LH's remit – build a solid platform from which to
grow in a sustainable manner . Not a short term thinker.
2 - Club values, strengths and weaknesses
said he is keen to get a broad cross section of opinions, not just hear
from one specific interest group. He wants to hear from people from all
over the ground, season ticket holders and casual attenders, people who
work for the club and play for it so he can get to grips with the DNA
and the fabric of the club and build a blueprint from there.
asked those in attendance to say what the club meant to them, what they
felt it should be and where they thought it was at the moment. From that
a list of strengths and weaknesses/opportunities was produced which, by
and large, tallied with what he'd been told by other QPR supporters
he's spoken to so far.
- The stadium, the location, the proximity to the pitch
- Colours/kit
- History, the flair and style of the 1970s team
- An active and pro-active fanbase, which has previously fought off mergers and collected money in hard times.
- The current media output from the club, behind the scenes access, reconnecting with supporters.
- The Community Trust
- Feels like we are moving now in the right direction.
- Loss of loyalty. The club used to be known for its long serving players and staff.
- The lack of legacy that was left owing to a couple of seasons of spending in the Premier League
- Naivety. Past decisions were not informed decisions. Heart ruling the head.
- False promises, often through the chairman's social media.
- The debt, and lack of clarity on who holds the debt, who's responsible for it, what happens if the backing is withdrawn.
- The bad press we attract.
- Lack of consultation, often not realising a decision being taken really matters to supporters.
Lack of consistency in messaging has resulted in good ideas being
poorly executed (Family Stand). Skewed expectation levels as a result.
3 - Question and Answer
New Stadium/Training Ground:
said he's here to make the club sustainable. He said that even standing
still would be falling behind, because other clubs are moving forwards
all the time. The new stadium was a long term aspiration, but it is
important to do it in a staged way. The first stage of that is to grow
the fanbase to demonstrate there is a need for it, because it was
difficult going from 10,500 season ticket holders and suddenly having a
35,000 seater stadium. LH says the training ground and infrastructure is
– in his view – a key priority because improving the football is the
best way to grow the fanbase.
"I would urge if it comes down to a
choice, which isn't what I am suggesting is the case at the moment,
between investing in the training ground or investing in the stadium, do
the training ground because that's where the players spend all their
time and that's what will help make the difference on the pitch on
Saturday at three o'clock."
The club remains in
dialogue with the Football League and whilst this issue is ongoing, the
club is not in a position to comment publicly.
How the roles divide up between Les Ferdinand and LH
says he does not "try and play FIFA or Football Manager in real life,
it's not my role." LH says he knows the market but the model he wanted
at Burnley was the one we have now at QPR with a DoF with a CEO as a
back-up and support. Les Ferdinand and Chris Ramsey calls the shots, he
and Chris Ramsey are the football experts. LH says he works to enable
them to do their job. He has no input on the players coming in other
than how it affects the budget. They're trying to integrate the whole
operation into the 'one club' mentality.
Les is in charge of the
playing side. LH says Les knows what financial position we have to get
to on the playing side and it's everyone's jobs to help Les to get us
there in a balanced manner.
"My job is to enable experts in their jobs and make sure they have everything they need to be successful."
Family Stand/Lower Loft
asked about the potential take up for selling season tickets in the
Lower School End, trying to build a regular following there and
partially addressing that lack of vocal support behind the goals. The
group agreed there was potential for it to be 'occupied' and made our
LH said from what he understood the idea of the Family Stand was
a very good one, but poorly executed due to the lack of consultation.
Stats-based approach
said he saw it as part of a wider picture. He likes managers who are
into their ProZone and Opta stats but doesn't believe football works in
the same way as Baseball and the famous Moneyball example. There is a
place for it, it doesn't replace the eyes and ears of a guy going out
and watching a player but can raise interesting players to watch and
target. Can also help reinforce what you think you saw.
licence to sponsor foreign employees has been restored having initially
been suspended after the Sandro situation transpired. Sandro has
applied for his permit to return and the club is confident he will
return before the close of the transfer window. But he has conditioning
work to do having missed pre-season and will not be able to return
straight to the first team.
LH said the
official relationship with Viagogo will not continue. That's not to say
we won't use them to occasionally sell tickets in the future, but the
current relationship is discontinued. The only way we'd consider using
them is to fill the Lower School End for certain matches. We want to
fill the stadium for every match, we want to move casual attenders up to
members and embers up to season ticket holders. We want to market to
the supporters we have data on ourselves.
LH says the club is looking
into other ticket re-sale options, possibly in-house. He says there
were 2,600 "no-shows" in the Premier League (people who have bought
tickets but don't turn up) on average at QPR home games. Says that the
family stand rules affecting midweek attendances may skew that average.
Barcoded tickets it makes it very easy to manage and it's one of the
first things LH is looking at.
LH has
previously operated a 'Supporters' Consultation Committee' at other
clubs with a cross representation of supporters from different stands,
supporter associations, disability associations and so on to meet
regularly and provide feedback and get answers to key issues. The
websites were asked to nominate one individual, or run it on a rotation
basis, to meet with LH as part of that. First meeting early September.
Welcome to QPR REPORT - A completely unofficial and unaffiliated fan site focusing on G-d's Chosen Team, Queen's Park Rangers (QPR) FC. (Visit also QPR Report Messageboard and Follow on Twitter.) QPR Report accepts no sponsorship, advertising or financial contributions. In 2008, QPR Report was named as one of the top two blogs in the Football League
QPR Report Twitter Feed
Thursday, August 13, 2015
Joint #QPRFan Group Reps Meeting with New #QPR CEO, Lee Hoos
Posted by Administrator at 10:54 AM
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A haemodynamic specialist recognised the demand fromanaesthetists to be able to 'see' the relationship between aortic flow and aortic pressure on one display.
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