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Christian Death Rites, History of
In the world in which Christianity emerged, death was a private affair. Except when struck down on the battlefield or by accident, people died in the company of family and friends. There were no physicians or religious personnel present. Ancient physicians generally removed themselves when cases became hopeless, and priests and priestesses served their gods rather than ordinary people. Contact with a corpse caused ritual impurity and hence ritual activity around the deathbed was minimal. A relative might bestow a final kiss or attempt to catch a dying person's last breath. The living closed the eyes and mouth of the deceased, perhaps placing a coin for the underworld ferryman on the tongue or eyelids. They then washed the corpse, anointed it with scented oil and herbs, and dressed it, sometimes in clothing befitting the social status of the deceased, sometimes in a shroud. A procession accompanied the body to the necropolis outside the city walls. There it was laid to rest, or cremated and given an urn burial, in a family plot that often contained a structure to house the dead. Upon returning from the funeral, the family purified themselves and the house through rituals of fire and water.
Beyond such more or less shared features, funeral rites, as well as forms of burial and commemoration, varied as much as the people and the ecology of the region in which Christianity developed and spread. Cremation was the most common mode of disposal in the Roman Empire, but older patterns of corpse burial persisted in many areas, especially in Egypt and the Middle East. Christianity arose among Jews, who buried their dead, and the death, burial, and resurrection of Jesus were its defining events. Although Christians practiced inhumation (corpse burial) from the earliest times, they were not, as often assumed, responsible for the gradual disappearance of cremation in the Roman Empire during the second and third centuries, for common practice was already changing before Christianity became a major cultural force. However, Christianity was, in this case, in sync with wider patterns of cultural change. Hope of salvation and attention to the fate of the body and the soul after death were more or less common features of all the major religious movements of the age, including the Hellenistic mysteries, Christianity, Rabbinic Judaism, Manichaeanism, and Mahayana Buddhism, which was preached as far west as Alexandria.
Early Christian Responses to Death and Dying
In spite of the centrality of death in the theology and spiritual anthropology of early Christians, they were slow to develop specifically Christian responses to death and dying. The most immediate change was that Christians handled the bodies of the dead without fear of pollution. The purification of baptism was permanent, unless marred by mortal sin, and the corpse of a Christian prefigured the transformed body that would be resurrected into eternal life at the end of time. The Christian living had less need than their neighbors to appease their dead, who were themselves less likely to return as unhappy ghosts. Non-Christians noted the joyous mood at Christian funerals and the ease of the participants in the presence of the dead. They observed how Christians gave decent burials to even the poorest of the poor. Normal Roman practice was to dump them in large pits away from the well-kept family tombs lining the roads outside the city walls.
The span of a Christian biography stretched from death and rebirth in baptism, to what was called the "second death," to final resurrection. In a sense, then, baptism was the first Christian death ritual. In the fourth century Bishop Ambrose of Milan (374–397) taught that the baptismal font was like a tomb because baptism was a ritual of death and resurrection. Bishop Ambrose also urged baptized Christians to look forward to death with joy, for physical death was just a way station on the road to paradise. Some of his younger contemporaries, like Augustine of Hippo, held a different view. Baptism did not guarantee salvation, preached Augustine; only God could do that. The proper response to death ought to be fear—of both human sinfulness and God's inscrutable judgment.
This more anxious attitude toward death demanded a pastoral response from the clergy, which came in the form of communion as viaticum (provisions for a journey), originally granted to penitents by the first ecumenical council at Nicea (325), and extended to all Christians in the fifth and sixth centuries. There is, however, evidence that another type of deathbed communion was regularly practiced as early as the fourth century, if not before. The psalms, prayers, and symbolic representations in the old Roman death ritual discussed by the historian Frederick Paxton are in perfect accord with the triumphant theology of Ambrose of Milan and the Imperial Church. The rite does not refer to deathbed communion as viaticum, but as "a defender and advocate at the resurrection of the just" (Paxton 1990, p. 39). Nor does it present the bread and wine as provisions for the soul's journey to the otherworld, but as a sign of its membership in the community of the saved, to be rendered at the last judgment. Thanks, in part, to the preservation and transmission of this Roman ritual, the Augustinian point of view did not sweep all before it and older patterns of triumphant death persisted.
However difficult the contemplation (or moment) of death became, the living continually invented new ways of aiding the passage of souls and maintaining community with the dead. In one of the most important developments of the age, Christians began to revere the remains of those who had suffered martyrdom under Roman persecution. As Peter Brown has shown, the rise of the cult of the saints is a precise measure of the changing relationship between the living and the dead in late antiquity and the early medieval West. The saints formed a special group, present to both the living and the dead and mediating between and among them. The faithful looked to them as friends and patrons, and as advocates at earthly and heavenly courts. Moreover, the shrines of the saints brought people to live and worship in the cemeteries outside the city walls. Eventually, the dead even appeared inside the walls, first as saints' relics, and then in the bodies of those who wished to be buried near them. Ancient prohibitions against intramural burials slowly lost their force. In the second half of the first millennium, graves began to cluster around both urban and rural churches. Essentially complete by the year 1000, this process configured the landscape of Western Christendom in ways that survive until the present day. The living and the dead formed a single community and shared a common space. The dead, as Patrick Geary has put it, became simply another "age group" in medieval society.
Emergence of a Completely Developed Death Ritual in the Medieval Latin Church
However close the living and dead might be, it was still necessary to pass from one group to the other, and early medieval Christians were no less inventive in facilitating that passage. The centuries from 500 to 1000 saw the emergence of a fully developed ritual process around death, burial, and the incorporation of souls into the otherworld that became a standard for Christian Europeans until the Reformation, and for Catholics until the very near present. The multitude of Christian kingdoms that emerged in the West as the Roman Empire declined fostered the development of local churches. In the sixth, seventh, and eighth centuries, these churches developed distinctive ritual responses to death and dying. In southern Gaul, Bishop Caesarius of Arles (503–543) urged the sick to seek ritual anointing from priests rather than magicians and folk healers and authored some of the most enduring of the prayers that accompanied death and burial in medieval Christianity. Pope Gregory the Great (590–604) first promoted the practice of offering the mass as an aid to souls in the afterlife, thus establishing the basis for a system of suffrages for the dead. In seventh-century Spain, the Visigothic Church developed an elaborate rite of deathbed penance. This ritual, which purified and transformed the body and soul of the dying, was so powerful that anyone who subsequently recovered was required to retire into a monastery for life. Under the influence of Mosaic law, Irish priests avoided contact with corpses. Perhaps as a consequence, they transformed the practice of anointing the sick into a rite of preparation for death, laying the groundwork for the sacrament of extreme unction. In the eighth century, Irish and Anglo-Saxon missionary monks began to contract with one another for prayers and masses after death.
All of these developments came into contact in the later eighth and ninth centuries under the Carolingian kings and emperors, especially Charlemagne (769–814), but also his father Pepin and his son Louis. Together they unified western Europe more successfully around shared rituals than common political structures. The rhetoric of their reforms favored Roman traditions, and they succeeded in making the Mass and certain elements of clerical and monastic culture, like chant, conform to Roman practice whether real or imagined. When it came to death and dying, however, Rome provided only one piece of the Carolingian ritual synthesis: the old Roman death ritual. Whether or not it was in use in Rome at the time, its triumphant psalmody and salvation theology struck a chord in a church supported by powerful and pious men who saw themselves as heirs to the kings of Israel and the Christian emperors of Rome. Other elements of their rituals had other sources. Carolingian rituals were deeply penitential, not just because of Augustine, but also because, in the rough-and-tumble world of the eighth and ninth centuries, even monks and priests were anxious about making it into heaven. Although reformers, following Caesarius of Arles, promoted the anointing of the sick on the grounds that there was no scriptural basis for anointing the dying, deathbed anointing came into general use, often via Irish texts and traditions. Carolingian rituals also drew liberally on the prayers of Caesarius of Arles and other fathers of the old Gallican and Visigothic churches.
The ritual experts of the Carolingian age did not just adapt older rites and provide a setting for their synthesis, however; they made their own contributions as well. In his classic 1908 study on ritual, the anthropologist Arnold van Gennep was surprised by the lack of elaboration of the first phase of death rites in the ethnographic reports he studied. People generally ritualized burial and commemoration, but gave little attention to the dying. Unlike other rites of passage, few rituals prepared people for death. Familiarity with European Christian traditions may be the source of van Gennep's surprise, for well-developed preliminal rites are one of their most characteristic features. Around the year 800 certain clerical communities introduced a ritual for the death agony. To aid the dying through the struggle of the soul's exit from the body, the community chanted the names of the denizens of paradise. Rhythmically calling on the Trinity, Mary, the angels, the prophets and patriarchs, the martyrs and confessors, and all living holy men and women, they wove a web of sung prayer to aid the soul's passing. This practice quickly became part of a common tradition that also included rites of penance, absolution, anointing, and communion, each of which helped cut the ties that bound the dying to this world, ritually preparing them for entry into paradise.
Like most human groups, Christians had always used rites of transition to allay the dangers of the liminal period after death before the corpse was safely buried and the soul set on its journey to the otherworld. The same was true of post-liminal rites of incorporation, which accompanied the body into the earth, the soul into the otherworld, and the mourners back into normal society. But medieval Christians placed the ritual commemoration of the dead at the very center of social life. Between 760 and 762, a group of churchmen at the Carolingian royal villa of Attigny committed themselves to mutual commemoration after death. Not long afterward, monastic congregations began to make similar arrangements with other houses and with members of secular society. They also began to record the names of participants in books, which grew to include as many as 40,000 entries. When alms for the poor were added to the psalms and masses sung for the dead, the final piece was in place in a complex system of exchange that became one of the fundamental features of medieval Latin Christendom. Cloistered men and women, themselves "dead to this world," mediated these exchanges. They accepted gifts to the poor (among whom they included themselves) in exchange for prayers for the souls of the givers and their dead relatives. They may have acted more out of anxiety than out of confidence in the face of death, as the scholar Arno Borst has argued, but whatever their motivations, their actions, like the actions of the saints, helped bind together the community of the living and the dead.
The Carolingian reformers hoped to create community through shared ritual, but communities shaped ritual as much as ritual shaped communities, and the synthesis that resulted from their activities reflected not just their official stance but all the myriad traditions of the local churches that flowed into their vast realm. By the end of the ninth century a ritual process had emerged that blended the triumphant psalmody of the old Roman rites with the concern for penance and purification of the early medieval world. A rite of passage that coordinated and accompanied every stage of the transition from this community to the next, it perfectly complemented the social and architectural landscape. Taken up by the reform movements of the tenth and eleventh centuries, this ritual complex reached its most developed form at the Burgundian monastery of Cluny. At Cluny, the desire to have the whole community present at the death of each of its members was so great that infirmary servants were specially trained to recognize the signs of approaching death.
The Modern Age
Christian death rituals changed in the transition to modernity, historians like Philippe Ariès and David Stannard have detailed in their various works. But while Protestants stripped away many of their characteristic features, Catholics kept them essentially the same, at least until the Second Vatican Council (1962–1965). Like the Carolingian reformers, the fathers of Vatican II moved to restrict ritual anointing to the sick, but they may be no more successful in the long run, for the symbolic power of anointing as a rite of preparation for death seems hard to resist. And while the secularization of society since the 1700s has eroded the influence of Christian death rites in Western culture, nothing has quite taken their place. Modern science and medicine have taught humankind a great deal about death, and about how to treat the sick and the dying, but they have been unable to give death the kind of meaning that it had for medieval Christians. For many people living in the twenty-first century death is a wall against which the self is obliterated. For medieval Christians it was a membrane linking two communities and two worlds. In particular, Christian rites of preparation for death offered the dying the solace of ritual and community at the most difficult moment in their lives.
Reconnecting with the Past
The Chalice of Repose Project at St. Patrick Hospital in Missoula, Montana, is applying ancient knowledge to twenty-first-century end-of-life care. Inspired in part by the medieval death rituals of Cluny, the Chalice Project trains professional music thanatologists to serve the physical, emotional, and spiritual needs of the dying with sung prayer. With harp and voice, these "contemplative musicians" ease the pain of death with sacred music—for the dying, but also for their families and friends and for the nurses and doctors who care for them. While anchored in the Catholic tradition, music thanatologists seek to make each death a blessed event regardless of the religious background of the dying person. Working with palliative physicians and nurses, they offer prescriptive music as an alternative therapy in end-of-life care. The Chalice of Repose is a model of how the past can infuse the present with new possibilities.
See also: Ars Moriendi ; Charon AND THE River Styx ; Jesus ; Rites OF Passage
Ariès, Philippe. The Hour of Our Death, translated by Helen Weaver. New York: Alfred A. Knopf, 1981.
Ariès, Philippe. Western Attitudes toward Death: From the Middle Ages to the Present, translated by Patricia M. Ranum. Baltimore: Johns Hopkins University Press, 1974.
Borst, Arno. "Three Studies of Death in the Middle Ages." Medieval Worlds: Barbarians, Heretics and Artists in the Middle Ages, translated by Eric Hansen. Cambridge, Eng.: Polity Press, 1988.
Brown, Peter. The Cult of the Saints: Its Rise and Function in Late Antiquity. Chicago: University of Chicago Press, 1981.
Bullough, Donald. "Burial, Community and Belief in the Early Medieval West." In Peter Wormald ed., Ideal and Reality in Frankish and Anglo-Saxon Society. Oxford: Oxford University Press, 1983.
Bynum, Caroline Walker. The Resurrection of the Body in Western Christendom, 200–1336. New York: Columbia University Press, 1995.
Geary, Patrick J. Living with the Dead in the Middle Ages. Ithaca, NY: Cornell University Press, 1994.
Gennep, Arnold van. The Rites of Passage, translated by Monika B. Vizedom and Gabrielle L. Caffee. Chicago: University of Chicago Press, 1960.
Hopkins, Keith. Death and Renewal, Vol. 2: Sociological Studies in Roman History. Cambridge: Cambridge University Press, 1983.
Le Goff, Jacques. The Birth of Purgatory, translated by Arthur Goldhammer. Chicago: University of Chicago Press, 1984.
McLaughlin, Megan. Consorting with Saints: Prayer for the Dead in Early Medieval France. Ithaca, NY: Cornell University Press, 1994.
Paxton, Frederick S. "Communities of the Living and the Dead in Late Antiquity and the Early Medieval West." In Mark F. Williams ed., Making Christian Communities in Late Antiquity and the Middle Ages. London: Wimbledon, 2002.
Paxton, Frederick S. A Medieval Latin Death Ritual: The Monastic Customaries of Bernard and Ulrich of Cluny. Missoula, MT: St. Dunstan's, 1993.
Paxton, Frederick S. " Signa mortifera : Death and Prognostication in Early Medieval Monastic Medicine." Bulletin of the History of Medicine 67 (1993):631–650.
Paxton, Frederick S. Christianizing Death: The Creation of a Ritual Process in Early Medieval Europe. Ithaca, NY: Cornell University Press, 1990.
Schmitt, Jean-Claude. Ghosts in the Middle Ages: The Living and the Dead in Medieval Society, translated by Teresa Lavender Fagan. Chicago: University of Chicago Press, 1994.
Stannard, David. The Puritan Way of Death. Oxford: Oxford University Press, 1977.
Toynbee, J. M. C. Death and Burial in the Roman World. Ithaca, NY: Cornell University Press, 1971.


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It's Sharon here again. Welcome back to Fab N Funky where I am very pleased to announce the winner and top three from my Patterned Paper challenge.
There were so many lovely creations submitted that it was very hard to make a choice, but here goes:
Our winner this week is:
Please make the subject of your e-mail Fab'n'Funky challenges Winner together with the name of the sponsor.
And now for our top three:
Well done everyone - we look forward to seeing you at our next challenge.
Sharon and the Fab n Funky Team x

subset: commoncrawl


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Width | 23.82in | |
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What are the dangers associated with the over-the-counter sale of certain medicines?
Published Dec 28, 2020 • By Doriany Samair
With the rise of the internet, individuals are increasingly able to learn more about their health. As a result, there is a growing trend towards self-medication.
What are over-the-counter medicines? What are the differences with prescription medicines? What are the dangers involved?
We tell you everything in our article!
Which medicines are concerned?
Over-the-counter medicines are medicines that are authorised to be sold without a prior medical prescription.
Some medicines can be bought without prescription. These medicines are listed by the FDA and this list sometimes changes in order to guarantee patients' safety.
Some medicines cannot be sold over the counter because they can potentially be harmful when not used properly (high risk of drug interactions, specific characteristics or intended for children and therefore to use cautiously).
What are the criteria for these medicines to be sold over the counter?
To be sold over the counter, medicines must respect some demands to guarantee a safe use. They must treat a benign disease that a patient was able to relevantly self-diagnose. The packaging of these medicines must contain information suited for over the counter access, meaning the instructions must systematically indicate the daily dosage (dosage per intake and number of intakes per day), the hours of intake as well as the interval between each intake. These medicines must be used for short periods of time, and this must be specified on the box/ in the instructions. As soon as this time limit is exceeded, it is advised to refer to a doctor. These medicines are indeed supposed to treat symptoms quickly, within a few days. In addition, these over the counter medicines must be easy to administer: for example, injectable products will never be available over the counter.
This is when any medication is taken without a medical prescription. It is usually used to treat benign symptoms or temporary afflictions that the patient is used to treating on his own.
These types of medicines are often found 'in front of the counter' or in open access. A pharmacist or pharmaceutical assistant usually advises patients on dosage, pace and duration of the treatment when they buy these medicines.
Furthermore, some medicines are available with or without medical prescription: they are medicines with optional medical prescriptions. They are usually 'behind the counter', allowing pharmacists to make sure the treatment is suited to the patient.
Self-medication also applies to reusing old treatments that are still available at home. This mostly relates to symptomes such as diarrhea, temporary allergies, coughing, cold symptoms, bruises, constipation etc.
What are the potential dangers?
For the patient
The use of medicines without medical advice must be considered carefully. It exposes the patient to a medicine-related illness, to inefficiency risks or to a potentially toxic overdose.
In the event of self-medication, it is essential to:
- make sure to take the right medicine (be sure of the self diagnosis),
- check the expiration date and storage quality (an out-of-date medicine can be inefficient for example),
- read the instructions to respect the dosage,
- not associate medicines without a medical advice,
- make sure you are not included in the high risk population.
Furthermore, drug allergies are common and users are not always aware of that. For example, antibiotics intake is highly advised against without a medical prescription because an underlying penicillin allergy can cause cross-allergies with other antibiotics. In addition, the overconsumption of antibiotics has created substantial and preoccupying bacterial resistances directly threatening the potential of this therapeutic class. Antibiotics are recommended to treat bacterial infections and are inefficient when used on viral infections (the most common ones).
For the illness
In the event of an underlying illness, self-medication must be even more supervised. A pre-existing chronic treatment can see it's efficiency decrease because of the simultaneous intake of another medical substance. The opposite effect can also happen, meaning the adverse effects of the chronic treatment can be heightened when another medicine is added. The illness risks not being treated or might even evolve tragically.
For example, people with high blood pressure or heart failure diseases cannot use effervescent tablets, because of the salt they contain. Indeed, these patients have to follow a low-salt diet. Similarly, patients with diabetes should avoid cough syrup with sugar, or any other product that might disrupt their blood sugar level. Pregnant women and children should also avoid products that might contain alcohol, such as some medicines against cold or cough.
What precautions should be taken?
In the event of a chronic disease, medical advice must be sought from a doctor or a pharmacist. Self-medication should always be adapted to a personal situation.
Medicines available on the internet
The main danger of buying medicines online is the lack of verification by a healthcare professional. In that case, the patients do not get any advice or warning about the medicine.
Examples of misuses
Online medicine purchasing from unauthorised websites must be done with caution. These products can be counterfeit medicines whose use may be dangerous or inefficient. The WHO and the FDA report an increase in the sales of 'fraudulently tagged' products to conceal their origin or their identity. Their composition is not to be trusted and exposes patients to health risks.
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Share your thoughts and questions with the community in the comments below!
Take care!
- « LES ANTIBIOTIQUES, C'EST PAS AUTOMATIQUE ! » - Vidal.fr
- "Info-antibio N°43" - Infectiologie - Société de Pathologie Infectieuse de Langue Française
- "Automédication" - Ameli.fr
- "E-commerces" - Ordre national des pharmaciens
- "Le bon usage des médicaments, vente en ligne" - solidarites-sante.gouv.fr
- "Vente en ligne de médicaments" - Ansm
- "Médicaments en accès direct" - Ansm


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For children, playing is more than just a means of passing time -- it is also a way for them to learn about themselves, other people, and the world around them. And while it is beneficial for children to go through self-discovery in the course of playing alone, it is through social play that they learn how to interact with others and a host of other skills which include learning how to cooperate, take turns, negotiate, problem-solve and resolve conflicts.
Benefits of play
"(Play dates) should start as young as possible. It should even be incorporated as part of the child's lifestyle," recommends Mrs Dianne Seet, ECDA Fellow and Principal of Ascension Kindergarten.
"On top of physical benefits, play dates will help children better empathise with each other. Play dates enable children to mingle and practise all the dispositions and values that they would have been taught at schools. The opportunity to play with other children will also foster social interaction amongst young children.
"There tends to be more adults than children in a family unit today. As such, we should not be surprised when a child doesn't know how to interact with other children," says Mrs Seet.
Which stage of play is my child at?
Parents should not be too alarmed if their toddler does not seem to be interacting with other children in group play situations. This is because children often display different play dynamics at different stages of their social play development. According to research, this includes:
Exploratory Play - when a child interacts with things or persons in a seemingly random fashion
Onlooker Play - when they observe the actions of others playing
Solitary Play - when they play alone in the presence of other children
Parallel Play - such as when children play on the same playground equipment but with little or no social interaction
Cooperative Play - when the child starts playing with other children, such as following the same rules and working towards a common goal during a game of football.
Importance of multi-age interaction
Cooperative play is a complex process and a child would probably learn faster through emulating older children. This is why Mrs Seet strongly encourages play dates that involve children of different ages. "This allows for different roles to take place." She elaborates, "For example, older children will be able to assist younger children in physical activities and perhaps even be role models as [older children] developmentally have the ability to do more."
However, Mrs Seet does highlight certain areas of attention when younger children are playing in the presence of or with older children. "If the older children are not able to self-regulate, adult supervision is necessary." This doesn't mean that you have to step in to discipline an older child in the group. Supervision would be more along the lines of explaining to the older child the consequences of the action of behaviour, says Mrs Seet.
But before you pick up your phone and start calling up friends with younger children to arrange play dates, bear in mind too that it is not just who your child is playing with that matters, but also where.
Where can we play?
"For a start, meeting at a neutral place would 'level the playing field' so to speak," shares Mrs Seet. "Young children may not possess the social ability to share their toys. If a play date is to be conducted in the home of one of the children, the child living in the house must first be told about sharing his or her toys with the other children.
However, you don't have to go out of your way to get to suitable venues. "Any playground (is suitable for playdates,)" says Mrs Seet. This includes play areas at public housing estates and also within the premises of condominiums. Parents can also check out the vertical playgrounds at Bishan, where older children can assist younger children.
Explore more
- Practicing turn-taking and talking (0-3 years)
- Turn-taking and talking (3-6 years)
- Smells like team spirit
Contributed by:
Early Childhood Development Agency


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The Dogue de Bordeaux is a large French mastiff also known by other names such as Bordeaux Mastiff, French mastiff or Bordeaux dog. It is a really powerful dog with a muscular body and has its origin from France. This breed has a large head hence; a caesarian operation is sometimes required during its birth. Discover more about our Dogue De Bordeaux puppies for sale below!
The Dogue de Bordeaux is an ancient French breed of dog. It was originally bred in the 12th century to be a hunting dog and transitioned over the years to bait animals, herding and general guard duty. Initially, there were three types of Dogues: Toulousain, Parisian, and Bordelais.
The Dogue de Bordeaux is a very smart, loyal, and social dog. They seek the attention of their family and have very warm and outgoing demeanors. The Dogue de Bordeaux is known for its ability to train with ease and thrives off of positive reinforcement. Many Dogue de Bordeaux owners would describe their dog as loving and caring. They are easy to approach and do well with families that have children.
The Dogue de Bordeaux is a generally easy dog to care for. This breed does well with a daily brushing of his soft coat to prevent excessive shedding. The Dogue de Bordeaux also benefits from a warm bath every four to six weeks. Remembering to keep his nails clipped on a routine basis is also very important as it will help to make him look and feel his best.
The Dogue de Bordeaux is an active dog and does need ample amounts of energy to look and feel their best. The correct ratio of meat-based protein and micronutrients, as well as healthy carbs and fats, will keep this breed healthy. Many Dogue de Bordeaux owners recommend feeding this dog two meals a day, spaced about twelve hours apart. It is also very important to remember to provide your dog with proper dental care. It is suggested that his teeth get cleaned a minimum of three times a week. Failing to keep his teeth clean can contribute to health issues.
The Dogue de Bordeaux stands between twenty-three and twenty-eight inches tall.
This breed weighs between one hundred twenty and one hundred forty pounds.
The average life expectancy for this breed is between five and nine years.
Fact: The Dogue de Bordeaux is also known as the Bordeaux Mastiff or French Mastiff.
Fact: This breed originated in France around 600 years ago. It is one of the oldest French dog breeds.
Fact: The The Dogue de Bordeaux is a large and powerful breed of dog yet very caring and gentle with his family.
Is Dogue de Bordeaux good with children?
While the Dogue de Bordeaux can be fierce, it also has the ability to be gentle around the house including with children. It usually acts calm and gentle around them.
How much should the Dogue de Bordeaux weigh?
Ideally, the male Dogue de Bordeaux should weigh between 54 to 65kg, same goes for the female.
How big can the Dogue de Bordeaux get?
This breed can grow up to 27 inches at the shoulder and weigh an average of over a hundred pounds. Male and female Dogue de Bordeaux weigh between 54 to 65kg. For height, the male can grow as tall as 60 to 67cm while the female can grow as tall as 57 to 65cm.
Can Dogue de Bordeaux swim?
This differs with dogs, some love to get wet while some do not. Some Dogue de Bordeaux really love water and swimming is easy on their joints. If you desire to hit the pool with your Dogue de Bordeaux, then it is advisable to introduce it to the water at an early age. However, do not force your puppy into the water if it's not ready to do so.
What is the lifespan of Dogue de Bordeaux?
The average lifespan of the Dogue de Bordeaux is between 5 to 8 years.
Does Dogue de Bordeaux have health problems?
The Dogue de Bordeaux' limited gene pool makes it susceptible to extreme temperature and other heart diseases such as aortic stenosis, ectropion, dilated cardiomyopathy amongst others.
Which gender of Dogue de Bordeaux makes better pets?
Both male and female Dogue de Bordeaux have pros and cons. In order to determine what gender to go for, it is advisable to weigh both options fully before making a decision.
When should you neuter Dogue de Bordeaux?
According to vets, Dogue de Bordeaux should be neutered between the ages of four and nine months. It is suggested that the male Dogue de Bordeaux should be neutered after attaining puberty.
Why should I have my Dogue de Bordeaux neutered?
Being neutered keeps your Dogue de Bordeaux at its best behavior, happy and also healthy. It also reduces its risk of breast cancer and overall, improves the quality of your dog's life.
Is the neutering procedure for Dogue de Bordeaux painful?
The neutering procedure for Dogue de Bordeaux is not painful and is usually carried out under general anesthetic hence; the dog won't feel a thing during the entire process.
Petland is honored to offer first-class Dogue de Bordeaux puppies and our caring team of puppy specialists will help answer any questions you may have.
The Miniature American Shepherd is a fascinating breed with a rich history and distinct characteristics. Here are some lesser-known facts about this breed that might pique your ...
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Monday, August 22, 2005
Yoga and Copyright
Although choreography is of very ancient origin, the first registration was not until 1952. Even in 1952, there was not a separate enumeration in the statute for choreography (as there is now). Instead, choreography had to qualify as a species of dramatic composition in Section 5(d) of the 1909 Act; that meant the choreography had to tell a story. This requirement excluded a lot of what was then called "modern" dance. Fixation was also problematic and expensive since videotaping was not an option. (Tapes weren't an option for musical compositions either). The 1976 Act opened things up both by expanding choreography to include abstract choreography (by which I mean choreography that doesn't tell an overt story like Cinderella), and by permitting more flexible fixation, including videotaping. The same holds true for pantomime (protected for the first time in the 1976 Act). The Office has a fact letter on both.
But what about other scripted routines involving motion, like yoga? Until April 1, 2005, I would never have thought a court would entertain the possibility that one could acquire exclusive rights over the performance of yoga exercises. Leaving aside serious questions of origination, yoga routines are intended to bring about physical, mental, or emotional results and are, therefore, excluded by Section 102(b). Nor does a book about them convey any rights in the routines; that's been the law since Baker v. Selden, 101 U.S. 99 (1879), which rejected a claim by the author of a treatise on bookkeeping that a registration for the book gave him exclusive rights over the system of bookkeeping explained therein. Baker v. Selden is one of the foundations for Section 102(b).
So if everything is so clear, what happened? Bollywood met Hollywood and were married by ignorance, a lethal combination. Bikram Choudhury, a Calcutta native transplanted to LaLa Land, became a yoga teacher to the stars, through his Bikram "hot" yoga style, consisting of 26 yoga positions (asanas), and two breathing exercises, performed at a room temperature of about 105 degrees. We will assume arguendo he was the first to select these particular 26 positions. Importantly, he was quite insistent that they be performed strictly in order to achieve advertised physical and emotional benefits. Whether they did or not is irrelevant to me.
A book, "Bikram's Beginning Yoga Class" was written, and perhaps published before 1978, although that's unclear, at least to me, because the literary work registration (TX 179-160) states it was created in 1978 and first published on January 1, 1979 (most unlikely); the application was submitted on January 17, 1979. The claim of authorship was for "entire text."
Sometime in this new century, Bikram concluded, somehow, that he not only had a copyright in his selection of the 26 positions, but that this selection gave him the exclusive right to stop others from performing them in that order. That's baloney, as Baker v. Selden shows. And his registration was, as in Baker, on a literary work form and for "text," not choreography or any form of performing arts work (PA). That didn't stop him though from suing and threatening to sue, and making what were, in my opinion wildly extravagant and erroneous claims about the extent of this copyright.
On October 24, 2002, he filed a supplementary registration to the 1979 one, TX 5-624-003, listing amplified information of "compilation of exercises." There was correspondence over this that I am dying to see and will as soon as possible. If relevant, I'll revise this posting. But, no matter for right now; the supplemental registration was also for a literary work (it amplified a textual work, after all), and was a compilation claim. It still was not a choreography claim. Yet, Bikram asserted in litigation that "the teaching or offering of the sequence" constituted infringement. That is, as I said, baloney.
The claim was made in a declaratory judgment action brought by the Open Source Yoga Unity, a non-profit group. Their website has copies of many of the relevant legal documents. The case has now been settled, but not after an April 1, 2005 opinion by Judge Phyllis Hamilton of the Central District of California, denying Open Source's motion for summary judgment. A decision that Bikram had a copyright in a pictorial compilation of 26 exercises or in narration about them would be uncontroversial, no more so than a compilation of someone's choices of the best Indian restaurants in New York City. But what is controversial, indeed, outrageously wrong, was Judge Hamilton's conclusion that "should Choudhury establish at trial that his copyright in the Bikram yoga style is valid, under Section 106(4) he retains the exclusive right to authorize the public performance of his sequence."
Not true. Section 102(b) dictates otherwise, as does the very limited scope of the compilation. The only thing hot about Bikram's claim is the air in stating it.
14 comments:
- Eric Goldman said...
I agree with your post generally, but you might want to expand this statement: "yoga routines are intended to bring about physical, mental, or emotional results and are, therefore, excluded by Section 102(b)." I don't think it's as simple as that. Eric.
- William Patry said...
In Bikram's case, here are the specific claims that appeared on his website:
"Nothing about Bikram's Beginning Yoga Class is haphazard. It is a twenty-six asana series designed to scientifically warm and stretch muscles, ligaments and tendons in the order in which they should be stretched ... Bikram Yoga's twenty-six posture exercises systematically move fresh, oxygenated blood to one hundred percent of your body, to each organ and fiber, restoring all systems to healthy working order, just as Nature intended. Proper weight, muscle tone, vibrant good health, and a sense of well-being will automatically follow." - 11:39 AM
- Anonymous said...
This and the choreography posts are very interesting, and I'm enjoying reading the back-and-forth. Thanks also for the references to the two law review articles in the choreography post.
However, I am not sure that I agree with part of your premise, which seems to be that dance choreography is largely unregistered, and the community is self-regulating. In fact, choreographers have been relying on formal copyright registrations for years. Michel Fokine, for example, published and registered a monograph in 1925 that laid out in several cleverly interrelated ways the sequence and manner of steps to his iconic "Dying Swan" dance. (The steps were laid out in numbered photographs; the numbers were tied both to measures of the music and to mapped locations on a bird's-eye view of the stage; plus he included step-by-step commentary describing how the work was to be performed as well as the scenery, lighting, costume, musical instruments (violincello and harp), and even curtain rising and falling that were to be used when performing the work. See "Choreographic Compositions by Michel Fokine: The Dying Swan," published 1925 by J. Fischer & Brother, available from the New York Public Library for the Performing Arts) His estate relies on that publication today to secure royalties for performances of the work.
In 2003, for example, the Ballet Nacional de Cuba was prevented from performing "Les Sylphedes" in New York because the Fokine Estate had given the American Ballet Theater an exclusive license to perform the work in the New York area through September 2005. See http://query.nytimes.com/gst/abstract.html?res=F70912FC3C5B0C738DDDA90994DB404482
George Balanchine is another example of a choreographer who was careful to adhere to the formalities of registration. At his death he distributed those rights to a number of beneficiaries, many of whom came together to form the Balanchine Trust, a not-for-profit entity that controls the licensing and performance of those works. It is the Trust that evaluates requests to perform Balanchine works; measures the 'ability' of the company to perform the work; and, particularly where the work is being performed for the first time, dispatches a carefully selected 'repetiteur' to teach the dance to the company and oversee its performance. See www.balanchine.org. It is the registered copyrights, not tradition or custom or practice, that is the foundation of that system.
And Christopher Wheeldon, a currently-popular choreographer, has registered his works, so the practice continues today.
That said, there are no doubt many works that do go unregistered. I would argue that this is in large part because the possibility for downstream remuneration is so slight. Most dance companies exist hand-to-mouth, and choreography is, with very few exceptions, a labor of love and not one motivated by profit. The incentives to register are slight, even if the burden is minimal. Does that make much of dance choreography "open source" works? - 4:01 PM
- Anonymous said...
It sounds like I've wasted my life not practicing Bikram yoga.
I am also reminded of William Butler Yeats quote "How can we know the dancer from the dance?" - 4:16 PM
- William Patry said...
Here are two law review articles on the Bikram case, both of which provide a lot more detail than is possible on the blog. Katherine Machan, "Bending Over Backwards for Copyright Protection: Bikram Yoga and the Quest for Federal Copyright Protection of an Asana Sequence," 12 UCLA Ent. L. Rev. 29 (2004) and Jordan Susman, Note, "Your Karma Ran Over My Dogma: Buikram Yoga and the (Im)possibilities of Copyrighting Yoga," 25 Loyola L.A. Ent. L. Rev. 245 (2004/2005). I may do a blog tomorrow on sports plays to finish off the general thrust of these two blogs.
- Anonymous said...
Thanks for your wonderful post about this case. I'm an IP professor (and yoga enjoyer) and had wondered why the Baker v. Selden point was not more forcefully argued to the district court (and would it be, after the denial of SJ). I never got a reply from the attorneys.
I agree with you 100% that Bikram's own admission provides evidence that his yoga is a "system" within the Baker v. Selden sense.
To me, the next baffling question: why did Open Source Yoga settle the case? Surely, whatever settlement obtained could not have immunized all of the yoga practicing world from Bikram's lawsuits in the future. What kind of Open Source agrees to a settlement the terms of which are not disclosed?? - 6:15 PM
- William Patry said...
I too am baffled by the settlement, especially since Bikram has claimed victory. I am eager to get the correspondence from the Copyright Office and will post it when I do.
- Anonymous said...
Hi folks. I'm trying to figure out if i can offer Bikram style yoga classes at a new northern California Yoga studio. I fully intend to hire only instructors who are certified at Bikram's college in Los Angeles to teach the class, and I won't hire people who 'alter' his method. I like his class, take it regularly and wish to offer it. However, the studio also offers other styles of yoga, and it does not wish to be put under the umbrella of Bikrams franchise. Is there any way of finding out if this is legal? Or at this point do I simply have to decide to take my chances or not?
From what I've read, it seems like I can or should be able to, but that it hasn't really been decided by the courts yet. Obviously I'm not a lawyer, but I am also worried about being sued by someone with a millions and millions of dollars with the resources to put me out of business....
Any advice is greatly appreciated....
Thanks.... - 6:58 PM
- Anonymous said...
Dear Anonymous,
While I have never taken a Bikram yoga class, I have done yoga in saunas for quite some time. I do this because it is INTENSE!
That is the main appeal of sauna yoga.
While someone here mentioned that Bikram advertises that his yoga stimulates all the muscles in a prefered progression [No doubt recomended by 4 out of 5 therapists!], The different body types of Ayuvedic philosophy prescribe different movements specific to each "doshic" type.
How then can Bikram claim to have THE one recomended for all?
While we would all like to believe that our form of yoga is the best yoga, no form is the best for all.
It is advertising hype.
While it may be popular, his sequence can easily be altered by any yogi who understands the flow of prana through the nadis. Which by the way, is the REAL purpose of yoga, but that is another long posting.
As for me I have developed my own yoga [Thank you very much!] which is my own combination of Tantric Kriya flows in Chakra, Kundalini, and Vajra yoga!
Put that in your sauna and smoke it!
I have no doubt that if my yoga met his yoga in a steamy sauna, my yoga would kick his yoga's ass!
email me for more info:
email@example.com - 4:38 PM
- Anonymous said...
Thank you for the great article! I've been taking Birkam's Yoga classes for 6 months now and it is the greatest exercise I ever had. But I had no idea the "Birkam style" was taken to the court... Thank you again!
- Anonymous said...
Well, I took Bikram yoga years ago and was never so sorry. I injured my lower leg while in the ski position. Basically my fibula bone came out of place. To add insult to injury, when I presented this information to the instructor after the class was over, she blamed it on me, saying my alignment wasn't right. Well the ski position itself is a stressful one and does not employ a centered alignment of the hips, knees or ankles, but I diverge. Doesn't Bikram method include corrections by the teachers to prevent student's injuring themselves?
So now, 10 years after, my weight bearing exercise is limited by pain and fear of further injury. Maybe this Chourdory fellow could pay for me to have physical therapy... - 11:01 AM
- JoeyB said...
No yoga should be copyright work. Yoga is an exercise that induces a spiritual connection. The Bikram series is theraupatic vs. other forms which are good at moving breath and generating heat.
John B.
www.theashramyoga.com - 8:45 PM
- opensourcehotyoga said...
"On October 24, 2002, he filed a supplementary registration to the 1979 one, TX 5-624-003, listing amplified information of "compilation of exercises." There was correspondence over this that I am dying to see and will as soon as possible."
Did you ever find that correspondence and, if so, could you post or comment? The issue is coming up again now that Bikram distributed his Franchise Disclosure Document. - 8:57 AM
- William Patry said...
I had it at one point, but don't now. You can get it from the Copyright Office. Call up the certifications and documents section and ask for a copy, or failing that the General Counsel's office.


text:
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Cookbook:Cuisine of Pakistan
Cookbook | Ingredients | Cuisines | South Asian cuisines
Pakistani cuisine is broadly very similar to the cuisine of North India as during Independence in 1947, there was an influx of Indian Muslims who bought many traditional Indian dishes with them, which were adopted by the locals to become national staples too. There are also strong influences from Persia, Afghanistan, the south-west coast of the Indian sub-continent, and, in more recent times, the Middle East, thanks to increasing numbers of Pakistanis travelling to the UAE in particular.
Pakistani Muslims revere meat dishes and don't avoid beef whereas members of the Pakistani Hindu and Sikh communities avoid beef and are mostly strict vegetarians. The geographical and ethnic diversity of Pakistan has resulted in numerous regional specialities emerging, often with people competitively claiming particular dishes were born in their region, as can often be seen between Karachi- ites and Lahoris, such is their passion for food.
Main Dishes
[edit | edit source]- Sarsoon ka saag
- Aloo ki bhujiya
- Sabzi
- Bhindiyaan
- Daal Chawal
- Aloo gobi
- Alu masala (Potato filling for dosa)
- Dal (Lentils)
- Keralan Vegetable Stew
- Matar Paneer
- Saffron Rice
- Keema Matar Pulao (Pilau rice with mince and peas)
- Tadka Dal (Lentil stew)
Non-Vegetarian Dishes
[edit | edit source]- Biryani (Rice-based dish with mutton/lamb or beef or chicken or fish)
- Karahi Gosht (Made with mutton/lamb or beef)
- Karahi Chicken (Spicy fried chicken with thick gravy)
- Nihari (Mutton or beef stew cooked overnight)
- Rice Cooker Pulao (Rice-based dish made with chicken or mutton/lamb or beef stock)
- Hyderabadi Haleem (Very famous beef dish cooked overnight)
- Shami Kabab (Minced beef burger)
- Peshawari Kabab (Grilled minced beef burger with spices )
- Payay (Beef or mutton/lamb trotters with tasty soup cooked overnight)
- Barbequed Chicken leg or breast marinated with spices/ Tikka Masala
- Egg Rice (An accompaniment that can also be eaten by itself)
- Butter Chicken
- Chicken Curry
- Chicken Tikka
[edit | edit source]- Raita
- Pan masala
- Iml ki chutney
- Mint and coriander chutney
[edit | edit source]- Baati
- Chapati or Roti (Thin flat bread)
- Naan (Flat wheat bread)
- Puri or loochi
- Shirmal
- Taftan
- Paratha
[edit | edit source]Sweets
[edit | edit source]- Rosogolla (Steamed cheese based sweet)
- Gulab jamun (Deep-fried milk based sweet)
- Kheer (Rice pudding)
- Sheer Khurma (Sweet noodle soup)
- Jalebi (Syrupy sweets shaped like pretzels)
- Barfi (Condensed milk sweet)
- Falooda
- Kulfi


text:
A man seriously injured in a motorcycle crash December 18 on Crawford Road has died. David Taylor, 56, survived a lengthy surgery after being lifeflighted to Atlanta Medical Center but developed pneumonia which killed him on Christmas eve.Survivors include his ex-wife, Jennifer Taylor of Barnesville, father, David Taylor of Johnstonville and three children. Funeral arrangements will be announced later.
Dec. 18 crash victim has died
More from NewsMore posts in News »


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Brand: FASIFREE 10% w/v Oral Suspension
Company: OSMONDS
FORMULATION: «drench» for oral administration.
ACTIVE INGREDIENT(S): triclabendazole: 100 g/L (=10%)
CHEMICAL CLASS of the active ingredient(s): benzimidazole
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- LD50 (acute dermal) in rats: >4000 mg/kg (for the a.i.).
Suspected poisoning? Read the article on triclabendazole safety in this site.
Withholding periods (=withdrawal times) for meat & milk (country-specific differences may apply: read the product label)
- Meat & offal: Ireland
- Cattle 56 days
- Sheep 55 days
- Milk for human consumption: Ireland
- Cattle: Cattle (milk):Milk for human consumption may only be taken from 48 hours after calving. Not intended for use within 45 days of calving. Should a cow calve earlier than 45 days after the last treatment, milk for human consumption may only be taken from 45 days + 48 hours (47 days) after the last treatment.
- Sheep (milk): Not authorised for use in ewes producing milk for human consumption including during the dry period. Do not use within 1 year prior to the first lambing in ewes intended to produce milk for human consumption.
WARNING !!!: Never use on humans, dogs or cats
You may be interested in the following articles in this site dealing with the general safety of veterinary products:
- Safety for humans
- Safety for domestic animals
- Safety for the environment
- Hazard classifications of pesticides
Risk of resistance of Fasciola hepatica to triclabendazole: YES. Resistance of liver flukes to triclabendazole (and albendazole) in sheep was already discovered in the mid 1990's in Australia. Since then it has been reported in several other countries (e.g. New Zealand, UK, Ireland, Spain, Argentina), also in cattle (e.g. Australia, The Netherlands, Argentina). However, the incidence so far is not that serious as for roundworm resistance to benzimidazoles and other nematicides. Nevertheless, in certain regions products with triclabendazole may not protect livestock adequately against liver flukes.
This means that if this product does not achieve the expected efficacy against the mentioned parasites, it may be due to resistance and not to incorrect use, which is usually the most frequent cause of product failure.
Alternative chemical classes/active ingredients to prevent resistance of liver flukes through product rotation:
- Closantel (salicylanilide): effective only against ≥8 weeks old liver flukes.
- Clorsulon: effective only against ≥8 weeks old liver flukes.
- Nitroxinil: effective only against ≥8 (sheep) or ≥7 (cattle) weeks old liver flukes.
- Oxyclozanide (salicylanilide): effective only against ≥12 (sheep) or ≥10 (cattle) weeks old liver flukes.
- Rafoxanide (salicylanilide): effective only against ≥6 weeks old liver flukes.
These alternative products may not be available in all countries or may not be available as drenches.
There are also a few reports on liver fluke populations in sheep resistant to rafoxanide and closantel (both salicylanilides), probably with cross-resistance to nitroxinil, and also to clorsulon. So far resistance to these compounds seems to be less frequent than to resistance to benzimidazoles.
Learn more about resistance and how it develops.
Are the active ingredients of this product ORIGINAL* or GENERICS**?
*Meaning that they are still patent protected and generics are not yet available
**Meaning that they have lost patent protection and may be acquired from manufacturers of generic active ingredients other than the holder of the original patent.
COUNTRIES where this brand/product is marketed: Ireland.
GENERIC BRANDS available? Yes in most countries.
Click here to learn more about GENERIC vs. ORIGINAL drugs.
For an overview on the most used antiparasitic drench brands click here.
This product is a version of FASINEX 10% Drench from CIBA-GEIGY (later NOVARTIS, now ELANCO) with generic triclabendazole.
Triclabendazole is a narrow-spectrum benzimidazole introduced in the 1970s (by CIBA-GEIGY). It has no efficacy against roundworms or tapeworms. However it was and remains the only flukicide effective against adults as well as all immature stages of liver flukes, which are the most damaging stages due to their destructive migration through the liver tissues. For this reason it has been for decades and still remains the most widely used livestock flukicide worldwide. It is ineffectivy against any external parasites (ticks, flies, lice, mites, etc) of livestock. It is abundantly used in ruminants, but not in other livestock, horses or pets. It is also used in human medicines. It is not used in agriculture.
Because it is effective against all stages of immature flukes, triclabendazole is appropriate to treat acute fascioliasis, caused my massive infections with larvae migrating through the liver.
As all benzimidazoles (and many other anthelmintics such as levamisole, monepantel, and tetrahydropyrimidines), triclabendazole administered as a drench has no residual effect, i.e. it kills the parasites shortly after administration, but does not significantly protect the animals against re-infestation by infective stages in their environment.
Triclabendazole is often used in combinations that broaden the spectrum of activity, mainly to add efficacy against roundworms. Typical mixtures include a macrocyclic lactone (e.g. abamectin, ivermectin, moxidectin) or levamisole.
In ruminants, reducing the amount of feed slows down the exit flow of the rumen and prolongs the time during which the active ingredient remains there and is absorbed. Consequently it is advisable to reduce the access of animals to feed (especially to fresh pasture, not to water) 24 hours before administration. For the same reason, it is better to keep the animals away from food for about 6 hours after drenching. However sick or weak animals should not be kept away from food and fasting animals should have access to water. In cattle, a fiber-rich diet also increases the bioavailability of fenbendazole.
Triclabendazole active ingredient is a solid compound poorly soluble in water and in drenches it is formulated as a suspension (not as a solution or as an emulsion). A key unfavorable feature of all suspensions is that the suspended solid particles tend to fall down to the bottom of the container and sediment, very much like sand in water. This means that suspensions must be thoroughly shaken before use. How fast the suspension sediments and how easily shaking the container redistributes the suspension depends on the formulation quality. A good formulation sediments slowly and shaking will re-suspend it quickly. Bad formulations sediment quickly and shaking re-suspends them slowly.
Thoroughly shaking suspensions before use is crucial for efficacy. If the active ingredient remains in the sediment, a few animals may get most of the active ingredient and will be overdosed, and the large majority will get almost only solvents and will be underdosed.
This article IS NOT A PRODUCT LABEL. It offers complementary information that may be useful to veterinary professionals and users that are not familiar with veterinary antiparasitics.
Information offered in this article has been extracted from publications issued by manufacturers, government agencies (e.g. EMEA, FDA, USDA, etc.) or in the scientific literature. No guarantee is given on its accuracy, integrity, sufficiency, actuality and opportunity, and any liability is denied. Read the site's DISCLAIMER.
In case of doubt contact the manufacturer or a veterinary professional.


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The Storm Valley® range of socks has been created to bring our decades of hosiery knowledge and expertise to the world of outdoor essentials, producing a range of functional, technical and innovative products that provide both comfort and style whether tackling the hills or main street.
The Men's Performance Polyester Stripe Boot Sock is a comfortable quick-drying striped design, featuring luxury terry cushioning, and arch supports; perfect for light hiking and urban use.
Equivalent women's style also available.
What if I want to change or cancel my order?
As we aspire to ship your order as quickly as possible, it may be difficult to change your order, in all probability it will ship before you have a chance to change it. Feel free to send us your request and we will try our best to apply the change before shipping. In case we cannot make the change, you will then need to ship the socks back to us for an exchange or refund. Please follow instructions below. You have to make sure that the socks are not removed from their packaging as for hygiene reasons we are then unable to exchange or provide a refund.
What if I want to return my purchase?
We offer a hassle free and transparent returns process.
What if I want to exchange for another item?
What if I receive a defective item?
Send us the item back and we replace it for you. If the item in question is not available, we provide you with a voucher of equal value to buy anything else in the store.
What if I have opened an item and still want to return it?
Socks and underwear cannot be resold if they have been worn. The only way for us to be certain that they have never been worn is if the packaging is completely intact. This is important for hygiene reasons.
In extremely rare situations it may just happen that you have opened up one of our products, tried them on and found that it isn't right for you. We will accept the item back and issue you a voucher for the amount of your purchase less $10 (For orders upto $50 in value). For orders with value higher than $50, write to us and we will work out a solution for you.
You can follow this process to return an unwanted purchase:


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The Panacea Charitable Trust is a UK registered charity, first registered with the Charity Commission in 1926 (no. 227530).
Up to 2012 the charity was known as The Panacea Society, at which point it changed its name to The Panacea Charitable Trust to mark the end of the Panacea Society as a religious community.
Today the charity has two objectives:
1. Educating and disseminating information to the public about the Christian religion particularly the history, beliefs and practices of the Panacea Society its antecedents and similar Christian religious groups which is achieved by:
1.1 funding, supporting and co-ordinating academic research, seminars and conferences and their outputs,
1.2 operating a museum on the site of the former community and maintaining in perpetuity the collection displayed in the museum,
1.3 maintaining and making available the Charity's archive of books, manuscripts and papers,
1.4 supporting any other activities which the Trustees consider will help the Charity to achieve this objective.
2. In furtherance of Christian principles making grants for the relief of poverty and sickness and to advance education generally, primarily in Bedford and the surrounding area.
For more information about the activities of the charity, please visit the charitable activities page.


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NEW YORK (AP) — The courtroom fight between former pro wrestler Hulk Hogan and news-and-gossip site Gawker is becoming a battleground of sorts for Silicon Valley tycoons as well.
First Look Media, a news organization financed by Pierre Omidyar, philanthropist and the co-founder of eBay, says it is reaching out to other media outlets to file supportive briefs about Gawker. The briefs could be used for the site's appeal of a $140 million invasion-of-privacy verdict Hogan won two months ago because Gawker posted a sex tape of him.
On Wednesday, Silicon Valley billionaire Peter Thiel revealed that he has been secretly bankrolling Hogan's case against Gawker. There's no indication that Omidyar might fund Gawker's defense.
"The possibility that Gawker may have to post a bond for $50 million or more just to be able to pursue its right to appeal the jury's verdict raises serious concerns about press freedom," First Look wrote in a statement explaining its move.
Thiel, who co-founded PayPal and was an early investor in Facebook, has been a frequent target of Gawker writers, who have written unflattering pieces about Thiel's political beliefs and utopian goals . One 2007 post outed Thiel as gay. The same Gawker site, Valleywag, ran a number of stories skewering Facebook, which provided a big chunk of Thiel's estimated $2.7 billion fortune.
Omidyar's eBay bought Thiel's startup PayPal in 2002. Omidyar stepped down as eBay chairman last year after PayPal was spun off as a separate company. He and Thiel have conflicting political views — Omidyar is liberal, while Thiel will serve as a delegate for presumptive GOP presidential nominee Donald Trump.
Hogan sued Gawker after it posted a 2007 video of him having sex with the wife of his best friend, Tampa radio personality Bubba The Love Sponge Clem. Hogan said Clem betrayed him by secretly videotaping him.


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From Queensland to Melbourne via Sydney and Canberra there isn't really a perfect grass variety, but HAL (Horticulture Australia Limited) with the help from some research carried out in WA, set out to find which variety was the best for the area. READ MORE:
Loveyourlawn is the ultimate online lawn care guide offering lawn care advice for all regions of Australia and all grass varieties. It truly is all your lawn care advice in one place. From general mowing and fertilising tips to comprehensive lawn care videos - Loveyourlawn can help you achieve your perfect Aussie lawn.


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- Monday - Saturday: 9:00 - 19:00
- [email protected]
- (+39) 351 928 8371
- Via Cesare Battisti 5280, 7421 Taranto
©Oldera All rights reserved
©Oldera All rights reserved
Production period | 1950 – 1959 |
Country of Production | Italy |
Style | Vintage |
Conditions | Excellent condition - Restoration operations have been carried out on the entire structure. |
Material | Wood |
Width | 45 cm |
Depth | 49 cm |
Height | 74,5 cm |
Seat Depth | 45 cm |
Seat Height | 49 cm |
Production period | 1960 – 1969 |
Country of Production | Italy |
Style | Vintage |
Conditions | Excellent condition - Restoration operations have been carried out on the entire structure. |
Material | Wood |
Width | 45 cm |
Depth | 49 cm |
Height | 74,5 cm |
Seat Depth | 45 cm |
Seat Height | 49 cm |
Experience and passion in the vintage world
When it comes to furnishing your home with unique pieces that tell a story, choosing Oldera means relying on experts who are passionate about the vintage and modern antiques sector. With years of experience, we have selected and restored thousands of pieces, ensuring that each item is not only aesthetically pleasing, but also of superior quality.
A wide range of authentic products
At Oldera, you will find an incredibly vast collection of furniture and furnishing objects ranging from classic vintage to the most sophisticated modern antiques. Each piece is authentic, with a story to tell, which can transform any room in your home or office into a charming and welcoming space.
Respectful and sustainable restorations
We are proud of our ability to restore vintage furniture and modern objects respecting the original techniques and using environmentally friendly materials. This not only preserves the integrity and historical value of each piece, but also supports environmental sustainability.
Customization and consultancy
At Oldera, we understand that every customer has different needs and tastes. We therefore offer a personalized consultancy service to help you choose or customize your pieces so that they perfectly fit your style and needs. Whether you're looking for a centerpiece for your living room or a unique item for your commercial space, our team is here to assist you.
Ease of purchase and customer support
Our website is designed to make your shopping experience as simple and enjoyable as possible. With an easy-to-navigate platform and secure checkout process, purchasing from Oldera is simple and secure. Additionally, our customer support team is always available to answer any questions or offer after-sales assistance.
Commitment to quality and authenticity
At Oldera, each piece is carefully inspected and authenticated before being offered for sale. This commitment to quality ensures that you receive only the best in vintage and modern furniture. Our reputation is built on trust and excellence, and we are dedicated to maintaining these standards at all costs.
Tempi di spedizione
Shipping times may vary depending on the destination. In Italy, orders arrive at their destination in 2-5 days.
Within the European Union, orders arrive at their destination in 4-7 days.
Outside the European Union, the products arrive at their destination in 1-4 weeks.
After receiving the item, the customer has 14 days to make the return with return costs at his own expense. In case of non-conforming or damaged item the seller (Old Era) will provide a return shipping label.
100% insurance
Oldera applica in automatico l'assicurazione del 100% sulle spedizioni. Tale tariffa è inclusa nei costi di spedizione.
We are at your complete disposal for further information regarding this object. We will reply in a maximum of 24H.


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Chicago Wedding Photographer
Wedding Ideas are sometimes too many, and hard to choose exactly what you need. I suggest starting several months, prior to the wedding, with a wedding folder and start putting in it everything you see and like in wedding magazines. It makes it easier to choose from when the time comes.
Ideas such as wedding dresses, and all other wedding party apparel, flowers, color schemes, invitations, bouquets and boutoniers, table settings, honeymoon destinations, wedding music, wedding Photography and video and wedding venues. Also, a good idea would be to ask friends already married and most importantly always have someone there that could help you with anything you might need.


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SKY Cable Corporation, was the award-winning head of MIS (Management Information Services) for Eastern Telecommunications Philippines Inc. when he was recruited in 2003 to head Product Development and Management for Bayan Telecommunications Inc.
Jose Joevel Rivera, vice president and head of Research and Product Development (RPD) atWith synergy initiatives in full swing beginning in 2010, Rivera was invited to concurrently head Product Development for SKY, until Globe Telecom Inc. bought Bayan in 2013.
But he wasn't always working for telephone companies. The certified public accountant worked for nine years at SGV & Company Inc., first as an auditor, then after finishing computer training, as an IT (information technology) consultant. His last project for SGV was probably the forerunner of BPO (business process outsourcing) services, where a system developed in Chicago was programmed completely in Manila for an SGV client.
Support of RPD team
Fast forward to the present, Rivera has to manage the expectations of different groups that require the support of the RPD team.
"We want to do so many things at the same time. But ours is a small team supporting them, with meager resources. At the same time, we don't want to be behind competition in terms of technology. We have to prioritize which to invest in first," he says.
While SKY may not be a leader in broadband, Rivera says, "in areas where we operate, we want to be better than Globe or PLDT. We would like to be able to support the requirements of the business in terms of being ahead with products and technology."
This is why his team is finding ways to make SKY's cable service more exciting to users.
"One may look at cable as legacy (old) but with more apps (applications) in the (digital) boxes, we hope this
would make it more interesting to use our service and encourage subscribers to spend on it. We also want to be at the forefront of OTT (overthe-top), which seems to be a very big growth opportunity for SKY. ABS-CBN, in particular, gives us some strategic advantage in the OTT space because of the content they provide."
Lopez Group culture
Asked why he opted to stay with SKY when Globe bought Bayan, he said he liked the Lopez Group culture that he experienced in both Bayan and SKY.
"I like working like a family. I like that we do what we do not because we need to earn, but because we want to contribute to the success of the company. I like that the leader of the company treats you well and looks after you," says Rivera, whose work ethic is well known being almost always first to get to the office in the morning, and still being last to leave in the evening.
"I make sure I don't leave things behind. I want to be on top of things, especially now that slowly, things we have been doing in SKY are taking shape and we hope we can contribute to the success of the company in terms of competing with the big telcos."
Among the Lopez Values, he believes his team will benefit most from practicing business excellence, integrity and a pioneering entrepreneurial spirit.
Like a family
"Business excellence is something I have developed in me throughout the years I have worked in different companies. Integrity has always been very important. I know that we work like a family in the Lopez Group and it is important that in all things we do, we have integrity, especially in dealing with other employees, customers, vendors and partners. I have developed the entrepreneurial spirit while in the Lopez Group. Seeing how they make decisions, develop strategies, it's very entrepreneurial how these are crafted. Especially with (ABS-CBN president and CEO) Carlo (Katigbak), he wants us to develop, to make decisions that help the company in any way we can, particularly in how we treat customers, which is number one among SKY values (customer-centricity)."
His message to LopezLink readers?
"First, I'd like to thank the Lopez Group and the Lopez family for being there. Despite the challenges that
we are facing, we continue to survive and put priority on our customers and those we serve. Second, may I ask our fellow Kapamilya to look at what SKY is offering on the market and to tell us frankly if they are happy with our service, as well as areas we can improve on. Finally, while we work hard, don't forget to balance that with family and health," says Rivera, who targets to make 15,000 steps daily. (Story/Photos by: Carla Paras-Sison)


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So you've decided, "I want to sell my home … what should I do next?" We are here to answer that question! There is a laundry list of things you should do before putting your home on the market and start showing it. Read below to see a list of repairs needed to prepare for selling your home!
Furniture & Junk Removal
One of the first things you should do is remove any old furniture or junk that may be taking up unnecessary space in your home. Just because you love that old stinky chair you've had for years, doesn't mean others will! Getting rid of clutter will open up your space and benefit any walk-throughs. This will also benefit you because it'll reduce the amount of objects you will have to move.
Deep Clean
Get ready to get on your knees and scrub! One of the main reasons why deep cleaning your home is important (besides the visible cleanliness) is the odors you'll most likely get rid of. Now, you may be thinking, but what if my house doesn't smell. Trust us, it does. Many homes tend to have odors, not necessarily bad ones, but since you live there, you could never notice them. Have a friend over who hasn't been over in a while and they will tell you!
Touch Ups
Let's say that your home is in pretty good shape and no major replacements have to be made, then all you need to do is some touch ups and light painting! If you happen to have dirty walls or walls that are a very bold color, we suggest painting them a white or cream color. It'll make your rooms seem bigger and be appealing to potential buyers. Also if you have any scratches or stains on any other surface, make sure to get rid of it! Basically get rid of any eyesore that you know buyers will be turned off by!
The Big 3
HVAC, Foundation and Roof! We are calling these "The Big 3" because they are the things that could make a break the "sell-ability" of your home. Make sure to get an inspector in to take a proper inspection of your home! If your house is all good with The Big 3, then you are already more than halfway there! If any of them need to be repaired, get on it quickly!
Contact us for a free, no-risk quote within 24 hours.
Get a Quick Cash Offer | Call 909-200-6606


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- A lithium battery jump starter rated at 2,000 Amps (15,700 Joules3S).
- Spark-proof connections and reverse polarity protection.
- Recharges USB devices, like smartphones, tablets, and more.
- Power 12V devices anywhere, like tire inflators, power inverters, and more.
- 400 lumen LED flashlight with multiple modes, including SOS.
- Jump starts gas engines up to 8 liters, and diesel engines up to 6 liters.
- Provides up to 40 jump starts on a single charge.
NOCO GB70 – 2000 Amp UltraSafe Lithium Jump Starter
The GB70 is a portable lithium-ion battery jump starter pack that delivers 2,000-amps (15,700 J3S) for jump starting a dead battery in seconds. It features a patented safety technology that provides spark-proof connections and reverse polarity protection making safe and easy for anyone to use. It's a powerful battery booster that doubles as a portable power source for recharging USB devices, like a smartphone, tablet and more, or powering 12-volt devices, like a tire inflator, power inverter and much more. Designed for a car, boat, RV, truck and more with gas engines up to 8 liters, and diesel engines up to 6 liters.
£199.99 inc.VAT


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Fair Daffodils, we weep to see
You haste away so soon;
As yet the early-rising sun
Has not attain'd his noon.
Stay, stay,
Until the hasting day
Has run
But to the even-song;
And, having pray'd together, we
Will go with you along.
We have short time to stay, as you,
We have as short a spring;
As quick a growth to meet decay,
As you, or anything.
We die
As your hours do, and dry
Like to the summer's rain;
Or as the pearls of morning's dew,
Ne'er to be found again.