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Castle Bruce bus drivers had to find an alternative area to drop off and pick up passengers from Wednesday of this week.
Their designated spot, currently near the gazebo next to the E.C Loblack bridge on Riverbank, was changed for a couple of days to facilitate preparations for the launch of Melissa Skerrit as the Dominica Labour Party's candidate for the Roseau Central Constituency.
On Wednesday evening the bus drivers could be seen struggling with what to do and where to go. Passengers were likewise not sure where to go to catch their bus.
Newly-appointed Deputy Chief Lincoln Corbette told Dominica News Online (DNO) that a meeting was held with about 20 bus drivers on Wednesday to discuss and find a comfortable solution, however, the Castle Bruce bus drivers explained to DNO that few of them were aware of the meeting or the changes.
The bus drivers decided to move back to their original packing area near the Dominica/China Friendship bridge near the market in an area without the approval of the Authorities.
Bus drivers could be heard calling each other and their passengers informing them of their location.
A police officer did come to the scene to assess the situation and agreed to allow the officers to remain there.
On-site preparation for Melissa Skerrit's launch began on Wednesday evening; the launch will be held on Saturday 9th November 2019.
She is the last Dominica Labour Party candidate to be launched.
The general election will be held on the 6th of December 2019.


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According to a new report from the Interactive Advertising Bureau, mobile ad revenue more than doubled in a record-setting 2012, making it the year's fastest-growing digital segment.
The report shows digital ad revenues overall hit $36.6 billion last year, up 15% over 2011. Mobile ads now account for 9% of the digital ad total.
IAB President and CEO Randall Rothenberg commented, "Mobile, in particular, soared due to its ubiquity and intrinsic ability to serve as a powerful digital dashboard that travels with you from morning commute to nighttime video viewing and beyond."
IAB VP/Training & Development Michael Theodore, moderating the RAIN Summit West "Profiting from Mobile" panel (recap here), questioned what he thought was the underlying premise of the panel. That is: why isn't mobile revenue growing as fast as it should be?
He said, "Those who feel mobile isn't generating enough dollars are way too impatient." He also hinted that the (at the time) forthcoming IAB report would show big gains for mobile.
Other digital segments showing 2011-2012 growth include digital video (up 29%), search (up 14.5%), and display (up nearly 9%).
Read the IAB's report summary here. TechCrunch covered this here.

subset: commoncrawl


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today, my volunteer was meant to visit, I waited and waited but they didn't show up. I called them only for it to go to there voicemail. I was mad and frustrated that I had waited home all day for them and they never showed!
o well, I guess, I have my therapy tomorrow, which I am looing forward to. I wonder what she has to say about my anxiety, and if she can give any other sort of advice to help with it. Maybe I can get on some sort of medication if they have a psychiatrist there as well.
One last thing I feel I should mention. I stayed here today, I am getting better at that. I threw up once, though. I think that was because I drank 2 glasses of water too quickly, next time, I won't do that. I will drink them slow.


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Civil forfeiture is the seizure of cash or property from those suspected and/or convicted of criminal activity. Anything is up for grabs, but what often comes to mind is real estate, cars, money or other items believed to be obtained through criminal enterprise.
One man even had his luxury footwear collection seized after being sentenced to six years in prison for firing a gun at a car. 55 pairs with brand names like Jimmy Choo, Gucci and Louis Vuitton were part of the bounty seized by law enforcement hoping to take the incentive out of committing crimes.
Wisconsin Forfeiture Reform
In 2018, the Wisconsin governor signed into law a forfeiture reform bill that requires law enforcement officials to obtain a criminal conviction before permanently taking a defendants cash or property. Previously, police were authorized to seize and keep cash, real estate and other property of those merely suspected of criminal activity, regardless of whether a defendant was ultimately convicted. Although Wisconsin has joined 15 other states in limiting permanent seizure to those convicted, in most states and at the federal level, authorities are still allowed to keep what they seize from suspects regardless of whether a person is convicted or a charge is filed.
Contact Our Waukesha Criminal Defense & Property Forfeiture Lawyers for Help
If you are being investigated, or have been charged with a crime, the consequences can be dire, including property and cash forfeiture. Before talking with the police or anyone, it is very important to seek the help of an experienced Wisconsin criminal defense lawyer for advise as soon as possible. Contact the Wisconsin Criminal Defense Law Offices of Andrew C. Ladd LLC for immediate assistance today at 262-542-3900.


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Go/Golang jobs and developers
Post a Job
About this website
Golang / Go Job: Site Reliability Engineer
Site Reliability Engineer
at JustWatch GmbH
About the company
JustWatch is an international movie marketing startup based in Berlin. It was founded in October 2014 by an experienced and successful team with a track record in marketing, product and AdTech.
Talent is and always will be our highest priority. We provide an intense learning culture with high degrees of autonomy and lots of room for personal growth to achieve excellence.
Our core values "Learn and Deliver Value" are the foundation of JustWatch and the basis for all major decisions.
Job description
JustWatch is an international movie marketing startup based in Berlin. Founded in October 2014 by an experienced and successful team with world-class knowledge in marketing, product and AdTech we are constantly looking for passionate people to join our mission.
JustWatch offers data-driven movie marketing for the film industry. Based on user data from justwatch.com and our apps - by now the largest streaming search engine worldwide - we run data-driven digital marketing campaigns for Hollywood's latest blockbusters as well as for independent movies.
Who we are looking for:
Curiosity, drive and passion are shared characteristics of all people at JustWatch and we are looking for these values in every person we are hiring. We only want people who are willing to constantly learn through challenging themselves and others. All of us also love to get things done and strongly believe in "done is better than perfect". Dedication to software craftsmanship and a drive for elegant and simple solutions come in a close second.
In addition, for this particular role we are looking for:
• Smart people with a desire to ship
• At least a few months of deep familiarity of the Go(lang) language
• Skills around the linux command line including basic networking and web technologies
• Experience with some SQL and NoSQL data stores
• Basic knowledge of active and passive security measures and cryptography
• Initial experience about data structures and primitives of distributed systems
• Ability and desire to work with cutting edge container and cluster technology
• Fluent in English, ability to work onsite in Berlin
Your responsibilities:
• You will continuously improve developer experience with fast builds, quick (canary) deployments and ChatOps
• You will care about great metrics and sane alerting at a low false-positive rate
• You will make distributed systems reliable, fault tolerant and highly available
• You will build immutable infrastructure based on the 12factor methodology, incorporating cluster, configuration and credentials management
• You will help set up, maintain, debug and optimize different data stores (PostgreSQL, ElasticSearch, Redshift, Aerospike)
• You will write lots of software too, always striving for the highest level of automatization and sharpening your engineering skills
• You will orchestrate dozens of internal and external services and keep them fast and secure
• You will be available to share pager duty for the rare instances of something serious happening
Our promise:
• You will become part of a passionate, professional and friendly team while getting first-hand experience in building a world-leading tech company
• A steep learning curve: You will work directly with Christoph and his team, who are leading experts in systems design, infrastructure operations and site reliability engineering.
• A challenging environment with an open feedback culture and a strong focus on personal development
• Lots of room for personal development, freedom and responsibility
• You will have access to an experienced founder team with an international track record in building successful tech companies
Sounds like you? Great, we'd like to meet you. Just send us a short mail that gives us an idea of what motivates you, why you want to work at JustWatch and how you think you will help us to achieve our goals. We are not interested in a perfect CV, or letters of recommendation. We just want to know who you are and who you want to become!
Instructions how to apply
Apply at this url: https://www.golangprojects.com/golang-go-job-dhu-Site-Reliability-Engineer-Berlin-JustWatch-GmbH.html
Please mention that you found the job at Golangprojects.com
job website
Apply now!
Company: JustWatch GmbH
JustWatch GmbH
job info / career page
Linkedin profile
Github: justwatchcom
Berlin, Germany
About Golangprojects


text:
Everything is relative. "Not unduly steep" yesterday and "an ascent of almost inhuman severity" on the walk from Knighton to Shewin Farm. It was. And not just one climb, maybe six? We walked 15miles in about 7.5 hrs.
It was very hard and we ground our way slowly uphill and slithered our way down. We both took a tumble. And if Wales ever hosts the Olympics we suggest slalom skiing in sheep shit.
There were lovely moments.
We met a man eating a pork pie here. Such is the social whirl. We've met very few walkers : a surly Australian girl and a couple from Montreal who do this – and camp! They are unfailingly cheerful and my spirits lift when I see them slurping their yoghurts in a church porch. We offer them a Hobnob.
We've been rained on a lot. And we put filthy trousers on as it's not worth washing them. Our rooms are strewn with our washing and every night we are fed and in bed by 7.30. Despite the weather I am loving it. And we are more than halfway.
How can this be when it's so obviously arduous and uncomfortable? Endorphins of course. And then fact that after such efforts small pleasures feel bigger. Montreal man while yoghurt slurping said "I'd just spoon this down on my sofa at home: here I am really enjoying it. "
Lots of that. And this.
Welshpool tonight. 16.5 miles today on much easier terrain. Only got lost once. And a nice cyclist showed us where we were on the map.


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Reserved Area
European Project to Promote Work Based Learning
Transnational Meeting
Pixel hosted, in Florence, the fourth meeting of the European project entitled DELTA, Developing Expertise in Learning and Training Assessment, held on 13 – 14 June 2019 in Florence (Italy). The European project entitled DELTA was funded by the European Commission in the framework of the Erasmus+ Programme, KA2 - Strategic Partnership for vocational education and training. This European project has been written and coordinated by the Dundee and Angus College (UK) and involves Pixel in the transnational partnership. The aim of this European project is to support young people access to the labour market. The objectives of this project are to develop skills to assess learning in the workplace, provide resources for internship tutors and bring VET centres and companies together. During the fourth meeting, the European project partners finalised the Toolkit addressed to tutors and mentors and aiming at welcoming VET students. In addition, the European project partners finalised the collection of WBL case studies and best practices at European level. Further information about the DELTA project is available at: http://deltaproject.eu/
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Resistance series
This is a great middle-grade graphic novel series on the French resistance during World War II. Kids play their part and there is danger, but it is not overwhelming. My son brought this series home from his school library. He loved it and wanted to share it with me. I love when he does that!!


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PAP Landscape & Design will complement any swimming pool with the perfectly designed pool house that meets your needs. Usually a three-sided outdoor structure, customize your pool house with a entertaining bar, storage areas for pool towels and food, and a convenient restroom for swimmers. Ask about our poolscaping services at PAP Landscape & Design in Long Island, NY..
Pictures Coming Soon


text:
Essential Living Foods Organic Machu Picchu Mix
6 ozUPC: 0081298601573
Purchase Options
Ancient wisdom. Modern nutrition.
Fit For The Highest Mountains
This tantalizing organic blend of exotic superfoods surprises the palate with a sultry dance of flavors and aromas - dark, earthy crunch meets sweet, juicy citrus in a smooth and satisfying harmony. With zero additives or sweeteners, we let our premium ingredients speak for themselves: tangy goldenberry, buttery cashew, savory jungle peanut, succulent raisin, and energizing cacao.
How is it so delicious? We continually seek out the planet''s purest, most nutritious ingredients, many of them raw or carefully dried to retain their nutrients, rich flavor and aroma.


text:
Richmond Constituency Green Party covers Richmondshire district and the northern part of Hambleton district. We put up candidates in local and parliamentary elections and campaign on the climate crisis and local issues such as fracking.
We meet on the first Wednesday of every month at 7.30pm in the Buck Inn, Newbiggin, Richmond DL10 4DX. Come along - we will make you very welcome.
To get invoved click here.
Sign up for updates
Caroline Lucas MP, Conference speech, Sep 2014
Natalie Bennett, Leader, Conference speech, Sep 2014
Amelia Womack, Deputy Leader, speech to Conference
Shahrar Ali, Deputy Leader, Conference speech, Sep 2014


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Pete Sampras's Quotes
Born: 1971-08-12
Profession: Athlete
Nation: American
Biography of Pete Sampras
After I went through two years of not winning an event, what kept me going was winning one more major. Once I won that last U.S. Open, I spent the next six months trying to figure out what was next. Slowly my passion for the sport just vanished. I had nothing left to prove.Tags: Passion, Trying, Winning
Andre Agassi was my rival in the '90s, and I think as we got older we sort of transcended the game. He was probably the best player I ever played over my career. There's a list of players that were tough, but Andre, certainly, he was the most unique.Tags: Best, Career, Game
I've worked hard my whole life, since I was a little kid. But now it's a point in my life now where I can just enjoy it, but at the same time I still need to work.Tags: Life, Time, Work
It's not easy to retire at 31. In one respect I was glad I was done. But after a few years of having fun, I got a little restless. When you're 33, 34, and you don't have a focus, you can get kind of lost. As a man, you feel a little bit unfulfilled.Tags: Focus, Fun, Respect
It's not my place to tell you whom to vote for, to take any political stand, to tell you what religion to believe in. I'm an athlete. I can influence certain things, but when I see other athletes and celebrities telling you whom to vote for, I actually get a bit offended.Tags: Place, Political, Religion
People know me. I'm not going to produce any cartwheels out there. I'm not going to belong on Comedy Central. I'll always be a tennis player, not a celebrity.Tags: Comedy, Player, Tennis
People wrote me off, but I believed in myself. I got the confidence back, and it grew and grew. I won my first major and my last at the place that changed my life.Tags: Confidence, Life, Place
The difference of great players is at a certain point in a match they raise their level of play and maintain it. Lesser players play great for a set, but then less.Tags: Great, Less, Point
When I committed to playing a little tennis in some exhibitions, it was the best thing for me. It got me in shape. It got me out of the house. It got me doing something I love to do.Tags: Best, Love, Playing
I never wanted to be the great guy or the colorful guy or the interesting guy. I wanted to be the guy who won titles.Tags: Great, Guy, Wanted
In tennis, you can make a couple of mistakes and still win. Not in golf. I played three rounds in that Tahoe event, and I was drained. Mentally, not physically.Tags: Mistakes, Three, Win
For so long people have just taken what I do for granted. It is not easy to do year-in, year-out, to win Grand Slams and be No. 1.Tags: Easy, Granted, Win
I am going to hold serve the majority of the time. It is nice to have a little time to return serve.Tags: Hold, Nice, Time
I can't just wake up and watch TV and do nothing. I need a day off working out, seeing the wife, play a little golf, see my kids.Tags: Kids, Wife, Working
I did it my way, and I have no regrets when I look back on my career that it was just a big focus for me.Tags: Big, Career, Focus
I don't look at myself as a historical icon, but the reality of it is, yeah, I am playing for history now.Tags: History, Playing, Reality
I hate to lose, and I do whatever I can to win, and if it is ugly, it is ugly.Tags: Hate, Lose, Win
I let my racket do the talking. That's what I am all about, really. I just go out and win tennis matches.Tags: Talking, Tennis, Win
I loved Wimbledon and what it meant, but the surface felt uncomfortable. I just didn't like it, I was a hard-court guy, a Californian kid.Tags: Felt, Guy, Loved
I've been into golf, trying to get into the gym to stay somewhat fit. I've got two boys now, they're active kids.Tags: Golf, Kids, Trying
Visit partners pages
Visit partners pages
If Davis Cup was a little bit less or once every two years, I would be more inclined to play. But the way it is now, it is too much tennis for me.Tags: Bit, Less, Once
Retirement is a work in progress. I try to figure out my day, and what I know about myself is that I need structure.Tags: Progress, Try, Work
Tennis is seen all around the world; if I am home or anywhere in the country, United States, people will stare.Tags: Country, Home, Seen
There's always one shot that I can rely on when I'm not hitting the ball that well, is my serve.Tags: Ball, Serve, Shot
When you retire you want to get as far away as possible from the game for a couple of years.Tags: Away, Far, Game


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God Gives His Beloved Rest – Br. James Koester
Podcast: Play in new window | Download
You may recall that one of my favourite Collects is the one for the Second Sunday after Christmas: O God, who wonderfully created, and yet more wonderfully restored the dignity of human nature: Grant that we may share the divine life of him who humbled himself to share our humanity….[1]
I return frequently to this prayer, both as a prayer to pray, but also as something to ponder. I find the image of wonderfully creating and more wonderfully restoring our human nature to be a place of rich contemplation, just as my imagination is captured by the image of sharing the divine life. It is this latter phrase that arrests my attention this morning.
We know from Scripture that God is a God of many characteristics. Among the things we can say about God, is that God is a God of revelation. God makes himself known. God is also a God who creates, who teaches, heals, forgives, and restores. Each of these is a revelation of God, and so when we participate in them, with the eyes and hearts of faith we can discover something more about God, especially as God has been revealed to us in the person of Jesus, and in that way share in God's divine nature, and participate in the very life of God.
But there is another act of Divine self-revelation that we don't speak of very often. Just as we can discover something about God in acts of creation and creativity, so too can we share in the divine life through acts of rest. God is a God who creates, and God is a God who rests. Read More
Costly Grace – Br. Sean Glenn
Matthew 10:24—39
Proper 7a
I must confess that the gospel we meet this morning is not an easy one. There is good news for us here, but it is not a simple news. It is a news that will fortify us, but to my fallen palette it tastes a bit like bile going down.
In 1937, just over 80 years ago, Dietrich Bonhoeffer published his now classic text, The Cost of Discipleship (or, in the original German, simply, Nachfolge). His text opens with a harsh admonition, "Billige Gnade ist der Todfeinde unsere Kirche"—"Cheap grace is the deadly enemy of our Church." Bonhoeffer wrote these words to a church assailed by the claims of a dangerous ideology. An ideology that sought an illusory national purity. An ideology that marked one group as "fully human" while deporting, enslaving, and exterminating those groups deemed "less than human." In the blink of an eye, the Nazi Party had leveraged itself into a fascist dictatorship. His church, Bonhoeffer worried, was at risk of missing the costly call of God, preferring instead billige Gnade, cheap grace that justified not sinners but sin itself.
Bonhoeffer found himself attempting to minister to communities who struggled to sense the cost of their allegiance to Jesus Christ—afraid to undertake the sacred labor of seeking Christ ready and waiting in their neighbors, enemies, and scapegoats. To preach the Gospel became an act of treason against a society that sought to deform and devalue the "teure Gnade," the "costly grace" that comes with following Jesus Christ—the life-giving grace that only comes from the vulnerability of the cross. Costly grace, Bonhoeffer knew, calls the church always beyond the narrow horizons of its own self-interest. Costly grace, Bonhoeffer knew, makes no room for a spirituality that would simply treat God as a means to an end—even if that end is peace. Read More
Divine Restoration – Br. Jim Woodrum
Podcast: Play in new window | Download
Jeremiah 23:1-6; Colossians 1:11-20; Luke 23:33-43
Today in the calendar of the church we celebrate the solemn feast known as Christ the King. Normally positioned on the last Sunday after Pentecost before the start of the season of Advent, we pray these words: Almighty and everlasting God, whose will it is to restore all things in your well-beloved Son, the King of kings and Lord of lords: Mercifully grant that the peoples of the earth, divided and enslaved by sin, may be freed and brought together under his most gracious rule. This prayer seems appropriate seeing that our popular culture reflects a renewed interest in all things 'royal.' Not only have we watched with fascination two royal weddings in recent years (the most recent of which our own presiding bishop Michael Curry gained notoriety as a preacher on the world stage), but shows like 'Downton Abbey,' 'The Crown,' and the newly released Netflix production 'The King,' based loosely on William Shakespeare's Henriad, have captured our imaginations as to what aristocracy and royalty look like. If you have not seen "The King," I will not spoil it for you, but I dare say it will not disappoint, containing drama, adventure, action (including a portrayal of the famous Battle of Agincourt), as well as an eyebrow-raising twist at the very end that will leave you wondering what might happen next in the life of this young king who endeavors to save the realm from the chaos he inherited from his recently deceased, war-hungry father Henry the Fourth.
Images of royalty reflect, I think, the high ideal of order, unity, and goodness that we all desire and hope for in our lives, especially amidst so much that is chaotic, scattered, and untrue in our world. This monastery church certainly draws on the human imagination of what the heavenly realm might look like. The Revelation to John from the canon of scripture contains probably the most vivid descriptions of heaven and where we connect to what is referenced in our Collect: They will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful.' [i] The Rose Window at the back of the church, what stained glass artisan Dr. Charles Connick called "a playground for the afternoon sun," represents a vision of God's heavenly realm. The central medallion shows the Blessed Virgin Mary being crowned as the Queen of Heaven by her son, Christ the King;[ii] and I will come back to that.
Prodigal Goodness – Br. Sean Glenn
Podcast: Play in new window | Download
Jeremiah 4:11-12, 22-28 | Psalm 14 | 1 Timothy 1:12-17 | Luke 15:1-10
This morning we encounter with some pretty strong language (an understatement), particularly expressed by Jeremiah and the psalmist. "The whole land shall be a desolation yet I will not make a full end. Because of this the earth shall mourn, and the heavens above grow black."[1]"Everyone has proved faithless, all alike have turned bad; there is none who does good; no, not one."[2]It can be difficult to hear we are lost. It can be discouraging to find one's self, at the end of the day, a sinner, a straying sheep.
In light of the density and tone of the readings before us, I think an earlier translation of this morning's Collect will help tune our ears to the Good News some of the strong language may hide from our hearing. "O God," reads the Collect as it appears in the 1549 Prayer Book, "forasmuch as without thee, we are not able to please thee: Grant that the working of thy mercy may in all things direct and rule our hearts."[3]Editions from 1662 onward elide the concept of mercy with the action of the Holy Spirit,[4]and while there is nothing theologically dubious about this move, I want us to hold in mind the mercy of God as we walk through these texts this morning.
Time spent with scripture will always make us aware of a holy tension. We never approach scripture with a naked objectivity or set of eyes unchanged by time. We bring a world of experiences and assumptions, many we do not even suspect we carry. Some of these are of our own design, while others are made for us by the societies in which we live. We never read these words "as they are."
If we are careful and sensitive to this tension, we discover we read much more than scripture in this way. We read history, biology, physics, whole nations and peoples, our selves—indeed, all of reality itself—according to legions of assumptions and contradictions. These means we very seldom, if ever, have the full picture of any event, phenomenon, or person.
In the last century, Thomas Merton observed, "We have become marvelous at self-delusion; all the more so, because we have gone to such trouble to convince ourselves of our own infallibility. … and therefore, even when we are acting with the best of intentions, and imagine that we are doing great good, we may be actually doing tremendous material harm and contradicting all our good intentions."[5]
Despite their hiddenness, scripture tells us we wind up living these blind spots out in our lives as judgments. Judgements about ourselves, others, texts, events, even God. Too often, we assume our judgements are infallible; or at the very least, contextually correct: I am irredeemable. I am unlovable. I am the most lovable. I have a right to so and so. That person over there isn't really human. God can't be trusted because of the evil of the world. Has God said? There is no God.
Or, no god but we. [if you don't think you occasionally fall into this… just ask the people you live with]
Jeremiah describes the inevitable calamity wrought by generations of God's own people when they seek collectively to build a world apart from God, on terms of their own devising.
I looked on earth, and lo, it was waste and void;
and to the heavens, and they had no light.
I looked on the mountains, and lo, they were quaking,
and all the hills moved to and fro.
I looked, and lo, there was no one at all,
and all the birds had fled.
I looked, and lo, the fruitful land was a desert,
and all its cities were laid in ruins before the Lord.[6]
"Waste and void." These words, tōhûwābōhû, appear first in the opening lines of Genesis. Here, however, the procession of creation is undone as Jeremiah's own people turn from the Truth that seeks them. There is no God (but I). Contrary to how we might receive this passage, this is not a description of divine punishment or wrath. "For my people are foolish," laments the heart-broken God of Jeremiah, "they do not know me; they are stupid children, they have no understanding. They are skilled in doing evil, but do not know how to do good."[7]
C. S. Lewis paints for us a vivid picture of an eternity spent willfully blind or impassive to the scandalous extravagance of God's goodness and mercy. In the fourth chapter of his allegory The Great Divorce, two people meet in the hereafter at the threshold of paradise. One, a "ghost," is visiting from hell, and another, a "solid person," a citizen of heaven, tries to get the ghost to accompany him up the mountain and enter into God's joy. But the ghost will not let go of his judgments of himself, others, and God.
"'I only want my rights,'" says the ghost, "'I'm not asking for anybody's bleeding charity.'
'Then do. At once. Ask for the Bleeding Charity. Everything is here for the asking and nothing can be bought.'
'That may do very well for you, I daresay. If they choose to let in a bloody murderer … But I don't see myself going in the same boat as you, see? Why should I? I don't want charity. I'm a decent man and if I had my rights I'd have been here long ago and you can tell them I said so.'
The other shook his head. 'You can never do it like that,' he said. 'Your feet will never grow hard enough to walk on our grass that way. You'd be tired out before we got to the mountains. And it isn't exactly true, you know.' Mirth danced in his eyes as he said it.
'What isn't true?' asked the Ghost sulkily.
'You weren't a decent man and you didn't do your best. We none of us were and none of us did. Lord bless you, it doesn't matter now. [8]
Unable to relinquish to God control of his destiny or reading of reality, the ghost has reduced himself to almost nonexistence. He clings to an incomplete picture of reality. Deceived and drawn by the Enemy away from reality's true fullness, he has made himself the arbiter of truth. "Unless the Lord builds the house," writes the psalmist "their labor is in vain who build it."[9]
Much like the zealous young Paul, our limited vision of reality can seriously distort our concept of goodness. This distortion made Paul "a blasphemer, a persecutor, and a man of violence." It is not our work or strength that will make us whole; no program will lift us to that place from which we finally lose our tiny, creaturely perspective. For Paul as for us, the only thing that can restore our vision is the mercy of God—an encounter with Jesus, the shepherd who has left all to "tramp the hills"[10]in search of you and me. Our invitation as God's people is not to pretend to be good, or pious or saintly; it is to open ourselves to the searching, active mercy of God.
There is nothing flattering or becoming about the two images Jesus uses to describe lost humanity in this morning's gospel—sheep are not known for being particularly bright or self-governing, and a coin lacks the ability to find or save itself altogether.
Ah, but we have assumed the parable was about us.
The good news for us today is less about us, and more about who God is. The good news is that Jesus shows us a God we can trust with the evil we see in the world, who has not kept himself distant from it or us. A God who spends everything to find and recover us. A God who empties himself to fill you with himself so that you might never be lost or alone again.
But it may just mean learning to leave our judgments behind as the Shepherd carries us to the other side of Jordan.
[1]Jeremiah 4:27b-28a
[2]Psalm 14:3
[3]Collect for Proper 19, The Book of Common Prayer [1549], as cited in Marion J. Hatchett, Commentary on the American Prayer Book (New York: Seabury Press, 1980), 191-192.
[5]Thomas Merton, The Seven Story Mountain, 225.
[6]Jeremiah 4:23-26
[7]Jeremiah 4:22.
[8]C. S. Lewis, The Great Divorce(C. S. Lewis Pte. Ltd., 1946 & 1973, reprinted by HarperCollins, 2001), 28.
[9]Psalm 127:1, The Book of Common Prayer, 782.
[10]"Shepherd, do you tramp the hills," no. 68 in Hymns for the Gospels (Chicago: GIA Publications, Inc., 2001)
Temporal and Eternal – Br. Jim Woodrum
Podcast: Play in new window | Download
Colossians 2:6-15
Psalm 138:1-4, 7-9
Luke 11:1-13
In the year 2006, author John Koenig began a writing project based on his observation that there were no words to describe certain common existential feelings and emotions. These holes in the language inspired him to research etymologies, prefixes, suffixes and root words which resulted in a weblog of neologisms and their definitions (a neologism being a newly coined word or expression that has not quite found its way into common use). On his website and YouTube Channel, both bearing the name "The Dictionary of Obscure Sorrows," John introduces us to words like: vermodalen, the frustration of photographing something amazing when thousands of identical photos already exist. Liberosis, the desire to care less about things. And opia, the ambiguous intensity of looking someone in the eye.[i] There is a word from this dictionary that has entered into my prayer life as of late: avenoir, the desire to see memories in advance. On his YouTube channel Koenig gives an exposition of this definition. He writes, 'We take it for granted that life moves forward. You build memories; you build momentum. You move as a rower moves: facing backward. You can see where you've been, but not where you're going. And your boat is steered by a younger version of you. It's hard not to wonder what life would be like facing the other way.'[ii]
I imagine that the reason this word has been the focus of my prayer lately is due to the fact that I lost both of my parents recently within the course of a year. Not only have these two losses in a relatively short time been disorienting, they have forced me to take action on many things that I thought I had time to plan. Being an only child, I am now facing the responsibility of resolving the affairs of my parent's estate, including the clearing out and sale of a house filled with the remnants of memories made by three lives that once lived there. I am very in touch now with the enigma of time, both temporal and eternal. The temporal comes and goes within the construct of earthly time in the matter of decades, years, months, days, or as little as one second. The eternal lives on and on, long past the ability of finite human brains and hearts to recall. It is hard to imagine what exactly eternal means within the construct of our bodies and minds, which are temporary (a word that shares the same root as the word temporal).
Our Collect for today concentrates on the themes of temporality and eternity. Translated from the Gregorian Sacramentary in the sixteenth century by Thomas Cranmer, it bids us to pray about time in terms of our finitude and God's infinity: 'Increase and multiply upon us your mercy; that, with you as our ruler and guide, we may so pass through things temporal, that we lose not the things eternal.' I would say this is definitely a hard task that can only be accomplished with God's help, thus why this Collect has itself stood the test of time, being prayed in the Anglican Church for close to five hundred years. What are these temporal things we need to pass through and what are the eternal things we do not want to lose?
In the book The Collects of Thomas Cranmer, Frederick Barbee and Paul Zahl write: 'Do you ever see your life, in hindsight, at least, if not during the events when they actually happened, as an obstacle course? What should have ended well, did not. And the ending cast a shadow over everything, even the good things that preceded it?'[iii]I imagine that most of us here have had at least one bad month, week, or day in our lives where nothing has quite gone the way we expected or desired and it seemingly snuffed out the fire in our hearts. Certainly I! The SSJE Rule of Life acknowledges that: 'Powerful forces are bent on separating us from God, our own souls, and one another through the din of noise and the whirl of preoccupation.'[iv] Fear, Shame, Guilt, Blame, Misinformation, and Misunderstanding are often the secret ingredients in a toxic cocktail that we drink thinking it will be an elixir to anesthetize our pain. If it was not hard enough to navigate our own particular orbit, we have a national and international community that seems to be fraught with turmoil. Racism, Xenophobia, Elitism, Homelessness, Addiction, Narcissism, and the myth of self-sufficiency whirl about us like the perfect storm. We turn to social media in the hopes of finding community and connection but end up further isolated, posting sound-bytes that feed narcissistic self-righteous attitudes and then not sticking around to face the alienating consequences. These constructs are of our own making, the temporal fabrications of temporary creatures who have not the wit nor the time to repair them. And so, we navigate through a minefield, trying to find our way through without taking a step that could alter our lives within a decade, month, week, day, or split-second.
So, what are the eternal things that we are want not to lose? The one thing that comes to mind for me is love. Not sexual love necessarily (or what is known as eros in Greek), although it is a wonderful thing (and I dare say, temporal). The love that I am referring to is the love that, in the words of St. Paul: 'is patient and kind; not envious, boastful, or arrogant. Love that does not insist on it's own way. Love that is not irritable or resentful. Love that rejoices in truth not wrong doing. Love that bears all things, believes all things, hopes all things, endures all things.'[v]This is a love that is sacrificial at its core. The gospel writer of John says: 'No one has greater love than this, to lay down one's life for one's friends.'[vi]This is the love on which Jesus says hangs all the Law and the Prophets: love of God and love of neighbor as self. It is what is known in the Greek as agape. Agape love is eternal because it originates in God and is God's very essence. And where do we find this love?
It seems almost impossible that we who are housed in temporal bodies could even contain, much less hold on to, things eternal. But, many temporal things point sacramentally to the eternal (a sacrament being and outward and visible sign of an inward and spiritual grace). You could certainly say this chapel is iconic of this concept. When you enter, you literally undergo a 'conversion experience.' That is to say, you walk through the door into a narthex, and your stride is broken and you have to turn to cross a threshold. Once you cross this threshold, you enter into a space where two concepts of time conjoin: Chronos and Kairos. Chronos is physical, temporal time; that of seconds, minutes, hours, days, weeks, months, years, decades, centuries, etc. The rounded arches at the back of the chapel are in the Romanesque style (ranging from the 6th to 11th centuries). Once you cross the gate, you are flanked by pointed gothic arches (prevalent from the 12th to the 16th centuries). This journey through Chronos points and leads to Kairos. Kairos is God's time, the critical moment of decision. The altar representing the Body of Christ and the Baldachino, the place where heaven and earth come together. We lift up our hearts and minds and all that we are in offering to God and here God becomes present to us in these gifts of bread and wine: the bread broken for us, the wine poured out for us. It is the re-membering of the ultimate sacrifice of love given by Jesus on the cross, forever joining the eternal to the temporal, and by grace the temporal to the eternal.
It is here that we come to know that we are made in the image of God, with the same capacity of eternal, abiding, transforming love. The presider says, 'Behold what you are,' in which we respond, 'may we become what we receive.' Temporal containers of eternal love. We take and eat with the assurance that little by little, with each approach to this eternal banquet table, that God's mercy is increased and multiplied so that we may indeed pass through the things temporal and hold on to things eternal. St. Paul says: 'See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ. For in him the whole fullness of deity dwells bodily, and you have come to fullness in him, who is the head of every ruler and authority.' Our founder Fr. Benson said about the Eucharist: 'As each touch of the artist adds some fresh feature to the painting, so each communion is a touch of Christ which should develop some fresh feature of his own perfect likeness within us.'[vii] In this transformative journey through the temporal, with Jesus as our 'ruler and guide,' we become able to hold on to the things eternal and in our transfiguration, we can help to transform the world.
John Koenig goes on to describe avenoir, and equates this travel towards approaching memory as headed in the direction of child-like innocence, generocity, and wonder. I close with his words:
'You'd remember what home feels like, and decide to move there for good. You'd grow smaller as the years pass, as if trying to give away everything you had before leaving. You'd try everything one last time, until it all felt new again. And then the world would finally earn your trust, until you'd think nothing of jumping freely into things, into the arms of other people. You'd start to notice that each summer feels longer than the last until you reach the long coasting retirement of childhood. You'd become generous, and give everything back. Pretty soon you'd run out of things to give, things to say, things to see. By then you'll have found someone perfect; and she'll become your world. And you will have left this world just as you found it. Nothing left to remember, nothing left to regret, with your whole life laid out in front of you, and your whole life left behind.'[viii]
[i]Koenig, John. "The Dictionary of Obscure Sorrows." The Dictionary of Obscure Sorrows, Tumbler, www.dictionaryofobscuresorrows.com/.
[iii]Zahl, Paul F.M., and C. Frederick Barbee. Collects of Thomas Cranmer. William B Eerdmans Publishing, 1999.
[iv]The Rule of the Society of Saint John the Evangelist. Chapter 27: Silence
[v]1 Corinthians 13:4-7
[vi]John 15:13
[vii]The Religious Vocation: Of Communion, Ch. XII, pp. 160-161
The Divine Silence – Br. Nicholas Bartoli
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Luke 1:57–80, Nativity of St. John the Baptist
On June 25th, 2010, nine years ago today, something amazing happed for which I'm eternally grateful. It was a Friday, around noonday, and even now I'm not sure what to call it. I've heard people talk about "conversion experiences," but that never seemed to quite fit somehow. I started attending a church shortly after it happened, and the pastor there suggested it was a kind of "spiritual awakening," which did sound a bit closer to the truth. But the description that felt most true, and came naturally as my mind tried to make sense of it, was that it felt like being born again. It felt like being utterly annihilated only to rise again as something new, simultaneously terrifying and beautiful. It was as if God, getting inpatient and tiring of being subtle, grabbed me by the ankles, held me upside down, and shook violently until… well, I'm still not sure, but let's just say that a lot of spiritual and psychological loose change fell from my pockets.
I remember coming back to my senses slowly, and then carefully sitting up. Two very kind and helpful souls, were sitting to either side of me, and, looking very concerned, one of them asked if I was "OK." My first reaction was spontaneous and tearful laughter, because "OK" seemed like a vast understatement if ever there was one. And then something curious happened…. I opened my mouth with every intention of giving some sort of answer, although not knowing what I was going to say. But when I opened my mouth nothing came out, and nothing would come out. I was struck completely dumb unable to speak or utter any sound at all, and even more curious, I didn't feel any surprise or fear over this. I just tried to be helpful by pointing at my throat and shrugging. It's probably because of this experience that when I read today's gospel, I felt a strong kinship with Zechariah.Read More
A Personality of Love – Br. Sean Glenn
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St. Gregory of Nazianzus
John 8:25-32
If you continue in my word, you are truly my disciples; and you will know the truth and the truth will make you free.[1]
John's gospel takes up the theme of truth with notable frequency, and it is worthwhile for us as Christians constantly to take up this theme as well. Whether in our prayer, work life, or social life, our play, creative pursuits, or our time alone, we should remind ourselves that Jesus has claimed to be the Truth. Truth for us is therefore not some celestial force or an impersonal ideal; it is rather a person who graciously invites us into a deep and intimate knowing.
It is this very personhood, however, that begins to present our normative categories with some resistance, confusion, and misunderstanding. We may theorize about an idea all we like; but the depth and profundity of a personality will never fit easily into any theoretical category you or I propose. For if God is not simply an impersonal force or ideal, but a person, we may know of God only that which God has revealed. About a force, we may speculate; but to know a person is to open one's self to the vulnerability of encounter. Encounter that might even change the nature of the inquirer.
It is clear that we need to be careful and discerning about the ways we speak and think about truth and the ways we suppose we understand who God is. St. Gregory of Nazianzus whom we remember today, spent his life thinking deeply about God's nature and defending a particular way of understanding who God has revealed God's self to be: namely, a trinity of persons ὁμοούσιον[2]in one substance.Read More
Signature Peculiarity – Br. Sean Glenn
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Ezekiel 37:21-28
John 11:45-53
God is doing a new thing.
Jesus has just raised his friend Lazarus from the dead. The crowd gathered at Bethany beholds something so powerful at work in Jesus that it astonishes them. A man, verifiably dead and decaying, emerges from his tomb at the voice of Jesus; a work so vivid and undeniable that some are convinced by the truth they see in him, and they believe. The power to give life is the sole property of God, and God alone. This man, Jesus from Galilee, must against all our own judgement be whom he claims to be, truly sent by the One he names 'Father.' Many of the Jews therefore, who had come with Mary and had seen what Jesus did, believed in him.[1]
Others, however, cannot cope with what they have just seen. Jesus has done something that only the Lord of Israel has the power to do. And because Jesus meets none of their preexisting messianic criteria, the event they have just witnessed presents them, along with the leadership at Jerusalem, with a crisis.
God is doing a new thing.
The One Cup of God – Br. Keith Nelson
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Matthew 20:17-28
For in the LORD's hand there is a cup, full of spiced and foaming wine, which he pours out, and all the wicked of the earth shall drink and drain the dregs.
In the writings of the prophets Jeremiah, Ezekiel, and Isaiah, as in the seventy-fifth Psalm, we encounter a cup that no one wants to drink. All tremble when God offers it. And for good reason. To "drink the cup of God's wrath" is to imbibe the consequences of ungodly actions. Those who drink it stagger and fall down, overwhelmed by the awful knowledge of their sins.
These images of forced intoxication are harsh and terrifying. They feel punitive in the extreme. But to see this image from the vantage point of the prophets of Israel, to drink this cup is also to swallow the Truth. If we have developed a personal habit of avoiding or evading the Truth; if we have fallen captive to our culture's prevailing tendency to do this on a national scale; if we have lied to ourselves or others; or if we have done things that feel untrue to our primary identity as God's children; the Truth may very well feel harsh and terrifying. When God offers this cup to me, it inevitably feels like a confrontation.
The same God of Truth also offers the cup of blessing. For those who are living in the Truth, living for the Truth, to drink of this cup brings life and health, strengthening one's intimacy with the God who offers it. This cup purifies the heart and prepares our thirst for more and more.
But what if this is the same cup? It is obvious that the biblical writers are using the image of God's cup to convey a wide variety of different meanings. But might it be the case that, rather than selecting a different cup from a divine cup collection or even pouring a different vintage of wine for each guest, God offers God's one cup – the offer of Godself? Might it not be that the disposition of the one who would drink of itis the variable here, and it is we – who can see so little of the vast and inscrutable purposes of God – who attribute to God a variety of motives beyond the one motive of saving Love?
Jesus was steeped in the tradition of the Prophets and in the prayer book of Israel, the Psalter. He would have known this variety of cup imagery in scripture quite intimately. When Jesus says to James and John, "Are you able to drink the cup that I am about to drink?" he has just offered to his disciples a third prediction of the suffering and death he is to undergo at Jerusalem, as well as a prediction of his resurrection. This is a cup of Truth so pungent and bewildering that they have avoided and evaded drinking it at all costs. And in just a few short chapters, Jesus will drink from a cup for the last time with his gathered friends, saying "Drink from it all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins." And he will go to Gethsemane and pray in the dark, "If it is possible, let this cup pass from me; yet, not what I want, but what you want." The cup of Jesus is one cup. For him and in him, the cup of suffering is the cup of salvation. The cup offered to him and him alone by the hand of his Father isthe cup he invited his friends to share at their final feast. If James and John would drink the cup of blessing in the right hand of the king, they must drink all the Truth that that cup contains. And so must we.
The chalice of the Eucharist participates in the nature of all of these offered cups, which are the one cup – the offer of Godself. The bread and wine of the Eucharist are many, many things: food for our wilderness journey, medicine in this hospital for sinners, fruit hanging from the tree of the cross. But for me, a challenge – and some days, a confrontation– in receiving the Eucharist as frequently as we do is that the cup we drink also holds living fire. This image is especially prominent in the Eucharistic prayers of the Eastern Church, in which the bread is likened to the live coalfrom the altar that touched the lips of Ezekiel, and the wine a flow of living firefrom God's throne. Such fire burns up sins, and sets the soul ablaze like molten metal. The heat that sometimes burns in my breast in response to this fierce gift finds poignant expression in the words of the Carmelite writer Marc Foley: "The deeper divine charity takes root in our hearts, the greater the guilt we feel when we hate or fail to love. The more we say yes to God, the more painful it becomes to say no. Nevertheless, we continue to resist God's call to grow. Consequently, we feel trapped. We can't say no, but we don't want to say yes. We resent being put in this position."
Each time we receive God into ourselves from this cup, we say yes– we say yesto the one who sensitizes our conscience, the one who sharpens our spiritual senses, and the one who turns up the light – and the heat – in our soul. The cup of Truth may cause us to stagger and fall down. But if we continue to drink from it – Christ promises – this loving confrontation will bring us to a miraculous and sober inebriation. We will know that fire can make its home in us, because our true nature is gold. The cup of his suffering – which is the cup of salvation – will bring with it each day a fresh opportunity to turn to the Lord and live. In this cup, we will know the Truth without fear, and the Truth will set us free.
Paradise Yearns – Br. Lucas Hall
The Martyrs of Japan
In 1597, 26 Christians, including three children, were crucified in Nagasaki, Japan. They were bound upon crosses, hoisted up, and stabbed to death with spears. There is no way to dress this up. There is no way to make it peaceful or pretty. These were gruesome, terrible deaths. The martyrs almost certainly felt a great deal of fear and pain. The killings were a deliberate attempt to stoke fear among any Christian converts, missionaries, and sympathizers. This has never been an ordinary form of execution in Japan; the killings were a deliberate mockery of Christ's Crucifixion.
Maybe that's our way in. Many Christians in our country live in an escapist fantasy, where they are the oppressed minority, and executions are only a generation or two away. This thinking seems to cut across many different denominations, and makes an utter mockery of the martyrs of the Church. But for the rest of us, real martyrdom is deeply difficult to wrap our heads around. We have, perhaps, felt a bit at-odds or out-of-place running in certain social circles. Maybe this has led to arguments or hurt feelings. But, for the vast majority of us, this is as bad as it will ever get. Genuinely being killed for being Christian is…unthinkable. Not here. Over there, sure. But not here.Read More


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Cole Muller joined Talen Energy in January 2018 and currently serves as Vice President, PJM Fossil, holding shared leadership responsibility for Talen's PJM fossil fuel fleet which generates over 8.7 Gigawatts across 46 generating units at 22 locations in Penn., Md. and N.J.
Mr. Muller joined Talen as Managing Director in January 2018, leading an operational excellence initiative for the Company. Prior to joining Talen, he was an Associate Partner for McKinsey & Co., advising energy clients on operational turnarounds and transformations.
A graduate of the US Naval Academy, Mr. Muller holds a B.S. in Mathematics. He received his MBA from The Warton School, the University of Pennsylvania, and his J.D. from the University of Pennsylvania. Mr. Muller proudly served his country as a submarine officer in the U.S. Navy.


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BMB Reports Papers in Press available online.
Search Papers In Press
This galley proof is being listed electronically before publishing the final manuscript (It's not final version).
Sinapic acid induces the expression of thermogenic signature genes and lipolysis through activation of PKA/CREB signaling in brown adipocytes
Monir Hossain
, Khan Md. Imran
, Md. Shamim Rahman
, Dahyeon Yoon
, Vignesh Marimuthu
, Yong-Sik Kim
Microbiology and
Institute of Tissue Regeneration, College of Medicine, Soonchunhyang University
Lipid accumulation in white adipose tissue is the key contributor to the obesity and orchestrates numerous metabolic health problems such as type 2 diabetes, hypertension, atherosclerosis, and cancer. Nonetheless, the prevention and treatment of obesity are still inadequate. Recently, scientists found that brown adipose tissue (BAT) in adult humans has functions that are diametrically opposite to those of white adipose tissue and that BAT holds promise for a new strategy to counteract obesity. In this study, we evaluated the potential of sinapic acid (SA) to promote the thermogenic program and lipolysis in BAT. SA treatment of brown adipocytes induced the expression of brown-adipocyte activation–related genes such as Ucp1, Pgc1α, and Prdm16. Furthermore, structural analysis and western blot revealed that SA upregulates protein kinase A (PKA) phosphorylation with competitive inhibition by a pan-PKA inhibitor, H89. SA binds to the adenosine triphosphate (ATP) site on the PKA catalytic subunit where H89 binds specifically. PKA-cat-α1 gene–silencing experiments confirmed that SA activates the thermogenic program via a mechanism involving PKA and cyclic AMP response element–binding protein (CREB) signaling. Moreover, SA treatment promoted lipolysis via a PKA/p38-mediated pathway. Our findings may allow us to open a new avenue of strategies against obesity and need further investigation.
Accepted Manuscript(in press)
[Submitted on March 29, 2019, Accepted on June 14, 2019]
Copyright © KSBMB. All rights reserved. / Powered by
INFOrang Co., Ltd


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Hi there and Happy Friday, friends! I wanted to devote today's post to my introspections on the major life event that was Hurricane Irma. Hurricane Irma has come and gone and in fact, left us over two months ago. But over those two months I've often reflected on that storm and everything she taught me. Irma taught me that my lifelong habit of being overly prepared, which has often been mocked by those breezy, spontaneous, non-type-A's in my life, is way better than not being prepared. It taught me that my beloved state and hometown is strong and resilient. But most importantly it taught me to be grateful. Not just the general "oh good, I'm alive" grateful. But the kind of grateful that focuses on gratitude for the things that I do have in my life rather than spending too much time worrying and dwelling about the things I do not have in my life.
{I do want to say here, before getting any farther, that I live in Clearwater, Florida and rode out the storm with my Grandma in her neighboring town of Belleair. While our area did receive our fair share of damage and power outages from Hurricane Irma, we did not bear the brunt of it. The cities to my South fared much worse and experienced much more property damage and devastation. I am in no way suggesting that my Hurricane Irma experience compares to those who suffered more. I'm simply reflecting on a storm that had quite a bit of build-up, both physically while it spent its time in those warm waters, and emotionally in the media when reporters covered it for nearly a week with predictions changing by the day, which really messed with the mental states and evacuation plans of so many Floridians.}
I'm a perfectionist. And a worrier. Which is a lethal combination for the mind. And that combination creates a vicious cycle of constantly feeling like a failure and spending a ton of energy on worrying about the future. A huge portion of my brain works 24/7 concerning itself with my fears and shortcomings. I'm often in constant comparison-mode and am hyper-sensitive to my downfalls. {You can read more about my plans to try to motivate myself, and my readers, about overcoming the constant "am I good enough?" mindset here https://courtneykoch.com/weekly-blog-post-ideas/ }
The thing is, most of that stuff didn't matter during the storm. As I literally rode out the Hurricane with the 95 mph winds screaming through the trees, shaking the walls and rattling the windows, it didn't matter how much I had in my bank account or the amount of my student loan debt. It didn't matter that my thighs jiggle and I've yet to shape my arms into the toned limbs I see scattered on my Instagram feed. It didn't matter that I'm 33 and still single. It didn't matter that I "only" have a one bedroom apartment rather than the wood floored, crown molding lined, white kitchen, house I dream of. What mattered is whether my family and I would make it out okay. What mattered is the smell of my Mom's famous banana bread and my Dad's life lessons that are always followed by a quick shoulder squeeze. What mattered is the beautiful warmth from the blinding Florida sunshine that I love so much. I so desperately wanted to know for SURE whether I'd see my parents again and whether I'd see that familiar sunshine again and whether I'd have an apartment and a world to go back to. And the uncertainty of all that during the build-up of the impending storm felt like torture.
Now that the storm has passed, I can continue to enjoy my beloved Florida for all of its sunshine and charm. I think with any lesson in life and after any major disaster or event, eventually I will go back to my worrying ways and this epiphany will probably become overshadowed by life and the perfectionism that has been ingrained in me for 33 years. However, I am vowing to make a conscious effort to not let the lesson completely dissipate. I know that I still have a far way to go and compared to most people my age, my progress in life has been centimeters compared to their yards. But I must accept that and learn that it's ok. As long as I never give up on myself and I put my best foot forward every single day, I am bound to gain some yardage eventually. I would have preferred to learn this lesson in a less sleep-inhibiting way, say from a self-help book or podcast, but I guess I needed a silver lining to Irma's wrath and I'm pleased to have found one.


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Moorpark, California
Architect: Gil Hanse with Jim Wagner and Geoff Shackelford
7,044 Yards / Par-72
Course Opened: 2002
Given my genesis in golf as a public course player I've had the good fortune in playing many of the finest available courses in America.
I would dare say no American course can surpass the affordable prices and top tier design elements Rustic Canyon so clearly provides.
The SoCal area experienced plenty of golf course construction during the go-go-go days of the 1990's. Sad to say, with few exceptions, much of the design product that emerged was simply forgettable. The rush to create golf was simply to bolster various real estate deals with many of them tanking when The Great Recession hit with full force in '07.
Rustic Canyon is ground zero from when architect Gil Hanse really began to emerge as a top tier talent. The property is enclosed in canyon land and there's nearly 250 feet of elevation change although the land movement is not so onerous as to preclude people from walking the course if so desired and plenty do.
The main thing that excels Rustic Canyon is that while the fairways are quite generous — the key to scoring rests on getting into the best position so your approach angle can be maximized. Hanse doesn't allow indifferent shotmaking. The player has to realize that big time rewards only come with flawless execution. If you want the gain — you have to realize the pain involved if your efforts don't materialize. Rustic Canyon is not centered on a penal approach. It's a mind game — thinking and executing go hand-in-hand when playing. Like the game of chess, Rustic Canyon is not about making a singular move but knowing how to link them together.
The par-5 1st starts the round and illustrates perfectly what I just mentioned. The hole slides to the right off the tee. Players can't go too far right otherwise you can reach an environmentally sensitive area (ESA). OB pushes hard on the left side all the way. If players reach the fairway with sufficient distance the temptation to go for the green increases, however, Hanse doesn't allow the hole to surrender simply to a long accurate tee shot.
The 2nd shot must avoid a pesky bunker ditch that runs parallel and the cuts directly in front of the green. Those bailing out left will encounter a very demanding pitch with the green running away from that side. Amazingly, when you stand on the tee you don't get much of an impression on all the strategic calculations. After leaving the 1st green you are keenly aware that any low score will need to be earned by marrying brain and brawn together.
Hanse constantly keeps players off balance when playing. There's no set pattern — no way players can hone in with just one style. Adjustments are the hallmark of any great course and Rustic provides that constantly.
The only downside for me is the back-to-back par-5's at the 9th and 10th. The holes go in the same direction and are nearly identical in length. It seems to me Hanse needed to add some yardage to the experience and these two holes provided the means to do so. They are not bad holes — they are just not at the highest of strategic elements found with all the others.
On the inward half the land rises noticeably. The 11th is a solid long two-shot par-4 with a superb greensite — counter-balanced by a viperous short par-4 at the 12th that says "birdie" but can be just as quickly say "bogey" with anything less than purposeful play.
Along with the 1st the uphill par-5 13th is an exceptional hole. There's a greenside bunker smack dab in front of the green and the putting surface features a boomerang shape that invites a quick three putt or more for those lacking sensibility with their stroke.
The final five holes at Rustic Canyon ratchet up matters considerably. The dog-leg left cape 14th hole dares the bold play off the tee but wise thinking can go a much further way. The uphill short 15th is a brilliant counterpoint hole with a three-tier putting surface. A birdie two can be had — but likely more bogeys will be the net result for the hapless player.
I see the long par-4 16th as Rustic's most demanding long par-4. You're standing at the highest point on the property, the hole plunging downhill. OB patrols the entire right side and there's an ESA area along the left. The fairway tapers down the longer the tee shot is hit. The green also falls off on the left and rear areas with any approach shot not flawlessly played. Just a fun hole to play because you know what is required and must be able to summon up the skills to pull it off.
The par-3 17th is quality short hole. The key is working the tee shot in a left-to-right manner so that you can more easily avoid the menacing waste area on the right.
The concluding hole at Rustic Canyon seems quite lackluster from the appearance when standing on the tee but it's more of an illusion than reality. Tee shots need to get to the right side for the better approach angle. The green is one last effort from Hanse to insist upon a well-played approach. The putting surface has a devilish swale that easily repels shots not gauged correctly. When the pin is placed in the far left corner it takes nothing short of total command and top tier execution to land nearby.
Anyone who is in the SoCal area and calls himself or herself a golfer needs to play the course. Hats off to the Superintendent Jeff Hicks and his hard working staff. The turf is kept firm and fast and controlling one's ball is always an item of concern when playing. Hanse has gone on to become one of the premier architects in all of golf but his effort at Rustic Canyon clearly shows what gifts he was able to do without overplaying his hand as is the custom of so many other architects today. Hanse used the site for maximum pay-off — you don't see the inane and silly overreach that is all too common from architects who wish to make their mark and little realize that the mark made is badly done.
So much of golf today is expensive — especially in the greater Los Angeles area. Those able to take the time to trek just across the LA County line into Ventura County — will reap an experience you won't soon forget.


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Archaeological sites of the Chinchorro culture
Council of National Monuments
Document Word
Les Listes indicatives des États parties sont publiées par le Centre du patrimoine mondial sur son site Internet et/ou dans les documents de travail afin de garantir la transparence et un accès aux informations et de faciliter l'harmonisation des Listes indicatives au niveau régional et sur le plan thématique.
Le contenu de chaque Liste indicative relève de la responsabilité exclusive de l'État partie concerné. La publication des Listes indicatives ne saurait être interprétée comme exprimant une prise de position de la part du Comité du patrimoine mondial, du Centre du patrimoine mondial ou du Secrétariat de l'UNESCO concernant le statut juridique d'un pays, d'un territoire, d'une ville, d'une zone ou de leurs frontières.
Les noms des biens figurent dans la langue dans laquelle les États parties les ont soumis.
Towards the year 7000 B.C., at the north end of Chile, some groups of hunters from the Andes start to approach the coast and to make use of the resources offered by the Pacific Ocean, probably motivated by the climatic changes befallen after the last glaciations. In this period, called Archaic, the hunters began to exploit such coastal environments graduaily adapting their tools. Thus, the first fishing societies of the region were born, using a fishing technology based on the ~shell hook", which was carved out of the shell of the choro zapato -mytilus- the colors of which attract the attention of the hunter fishes. These groups populated, between 6.000 and 2.000 B.C., the desert-like pampa stretching out to the sea and covering from the south of Peru (110) to the region of Antofagasta in Chile. The best testimonies of this development are found at the mouth of the Camarones River. The Chinchorro groups kept on hunting in nearby places and exploiting its resources, but since their main nourishment came from the sea, they settled at the coast, iiving in houses built over circular hollows dig in the soil to which wind-shields were attached. Near their houses, they deposited their wastes, specially shells, and buried many of their dead, whose bodies they wished to preserved. Thus, 3000 years before Egypt, they developed a mummification technique, creating a tradition lasting about 4000 years and which has been named Chinchorro. The oldest mummification method consisted in skinning the body -at first only of children, then of people of all conditions-, and taking out the organs from the cavities, including the brain and the main muscles of the extremities. Then, the body was dried by means of hot coals and ashes, kept rigid with sticks tied with ropes made of plant fibers, and reconstructed filling the cavities with dirt, wool, feathers and piants. Arms and legs were remade with layers of clay, to finally put the skin as if it were a glove, sewing it with human hair or vegetable thread. They made a wig with the hair of the dead person, and reconstructed the face putting on them a mask made of white, black or red clay. The body was painted of red and black colors elaborated from iron and manganese oxide, respectively. Later on, the mummification technique was simplified, covering the body with a layer of a substance made of sand and organic material. Eventually, the process ended in the use of only the facial mask. Both this conception of death and the way of life associated to these groups of people - fishing-, faded with the course of time, probably due to the growing popularity of vegetable produces to which these people had access thanks to the first agricultural experiences in the inner valleys. The first traces of these groups of fishermen date back to the period immediateiy previous to the arrival of the Incas at the region. Afterwards, they are known by the name of Changos. This society, however, did not follow the mortuary traditions of their ancestors.