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Dobbs omitted "intelligent design" proponent's Christian ties, beliefs
On the September 26 edition [1] of CNN's Lou Dobbs Tonight, host Dobbs failed to inform viewers of guest Frank Sherwin's overt support for creationism, a literal belief in the biblical account of how the universe and human life were created. Dobbs also left unchallenged Sherwin's disingenuous statements on the views that he and his group, the Institute of Creation Research, are advocating.
Sherwin appeared alongside Eugenie Scott, the executive director of the National Center for Science Education, to discuss a recent decision [2] by the Dover Area School District in Pennsylvania to teach high school students about "intelligent design" (ID). Intelligent design purports to be a "scientific theory" maintaining that "life is not the result of purely natural processes, but that it was in some way designed by an 'intelligence,' " according to the Intelligent Design and Evolution Awareness Center [3] (IDEA), a group that claims its mission is "to promote intelligent design theory." The debate between Sherwin and Scott echoed the Dover case [2], where several families have argued that teaching intelligent design in school classrooms violates the Establishment Clause of the First Amendment [4], which calls for the separation of church and state. The American Civil Liberties Union (ACLU), representing these families, has argued [5] that proponents of intelligent design are engaging in a thinly veiled effort to import the biblical account of creation into public school classroom. The school district has defended its actions by denying that it is promoting a religious explanation for life and claiming; rather, the school board claims that it seeks only to show students the genuine controversy and skepticism over evolutionary theory.
On Lou Dobbs Tonight, Sherwin spoke in favor of intelligent design against Scott, who opposed teaching the theory in classrooms. But in introducing Sherwin, Dobbs merely stated that he represented "the Institute of Creation Research" and is a supporter of "teaching the theory [intelligent design] to students," without providing details on the organization's clear goal of advancing creationism as a Christian orthodoxy. As the Institute of Creation Research's (ICR) website [6] proclaims:
We believe God has raised up ICR to spearhead Biblical Christianity's defense against the godless and compromising dogma of evolutionary humanism. Only by showing the scientific bankruptcy of evolution, while exalting Christ and the Bible, will Christians be successful in "the pulling down of strongholds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ" (II Corinthians 10:4,5).
The founder of ICR, Henry M. Morris, was an early and significant advocate for a movement known as Young Earth Creationism [7]. Young Earth Creationism considers the story of Earth's creation in the book of Genesis to be a completely accurate and factual account of events roughly 10,000 years ago.
In addition to ICR's explicitly Christian affiliation, Sherwin has previously been quite open about his own belief in the religious doctrines motivating his theoretical perspective. In a speech at Eureka College in Illinois, Sherwin declared that "[t]his issue is a debate of 'In the beginning, God,' versus 'In the beginning, hydrogen' ... We are creationists, and we believe in the Bible from Genesis 1:1" [Bloomington, Illinois, Pantagraph, 4/7/01].
The clarity with which he has previously spoken about his religious beliefs and his creationist agenda notwithstanding, Sherwin, echoing comments by some members of the Dover school board, denied that he was pushing such an agenda: "[W]e're not saying that we advocate that God did it. We are simply leaving that up to the student." Sherwin further suggested that "if you [Scott] think this is creationism through the back door of American public schools, then evolutionary naturalism as it is presently being taught in American taxpayer-paid public school is bringing atheism in through the front door." Dobbs did not challenge Sherwin's assertion nor point out that his organization does in fact "advocate that God did it."
From the September 26 edition [1] of CNN's Lou Dobbs Tonight:
DOBBS: Joining me now with two very different views on this issue: from Harrisburg, Pennsylvania, Eugenie Scott, she's the executive director of the National Center for Science Education and fighting intelligent design in the classroom along with the ACLU [American Civil Liberties Union]. And from San Diego, Frank Sherwin, he's from the Institute of Creation Research and co-author of The Human Body: An Intelligent Design [8], supporting teaching the theory to students. Thank you both for being there.
DOBBS: Now, that tells me what it isn't, Frank. I'm asking you in your judgment, in one sentence, is the origin of life?
SHERWIN: OK. With the origin of life we believe a creator is behind an origin of life.
SCOTT: Because what intelligent design says is that there exists incredibly complicated things out there in nature that by their nature are incapable of being he explained by a natural cause. Therefore, they are off the table. God did it. That's a religious view, although they tend to be fairly coy about who the intelligent agent is, but everybody knows it is God.
SHERWIN: What we're saying simply is that life is so complex, it shows an irreducible complexity that points to a creator. Eugenie, you're wrong, we're not saying that we advocate that God did it. We are simply leaving that up to the student. Now, if you think this is creationism through the back door of American public schools, then evolutionary naturalism as it is presently being taught in American taxpayer-paid public school is bringing atheism in through the front door.
- Posted In
- Education [9], Religion in Schools [10]


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At the recent "Kingdom Builders" retreat that my church (Crooked Creek Baptist Church) held, it had a LEGO theme. They recreated stories from the Bible with LEGOs, and videoed them. Here is the first one, depicting the story of the Gerasene demoniac: I agree with my pastor, Tom Bartley, that they deserve special praise for [Read More…]
The Lego-Scene Demoniac
August 22, 2013 by Leave a Comment

subset: commoncrawl


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Boasting an all-star cast, the first teaser trailer for "Birdman" hit the web on Thursday (June 12).
After much anticipation, Universal Pictures has finally released the trailer for Tom Cruise's latest flick, "Oblivion."
In the new clip, viewers get a chance to see Cruise in action as he fights in a mostly-deserted and war-torn planet.
Getting another career boost after starring in Madonna's directorial effort "W.E.", Andrea Riseborough was selected to cover the July 2012 issue of Tatler UK magazine.


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Elitegroup Computer Systems (ECS) has launched Intel-designed Montevina-based white-box notebooks for regional brand vendors around the globe, according to market sources.
The notebooks are launched under Intel's Bianca Program, aiming to offer design support to second-tier OEM notebook makers to produce notebooks for brand vendors in different regions.
ECS is making the 13.3-inch CULV-based ultra-thin notebook codenamed Conte/T30 which features 3G capability, as well as Wi-Fi and WiMAX support.
- Wireless broadband developments in Southeast Asia markets
As of 2013, the 10 ASEAN nations had a total of over 700 million mobile subscriptions, with the CAGR from 2003-2013 reaching 24%. This Digitimes Research Special Report analyzes the various mobile broadband markets in ASEAN and looks at the respective trends in 4G LTE development for those markets.
- 2015 global tablet demand forecast
This Digitimes Research Special Report provides a 2015 forecast for the global tablet market and analyzes the strategies of key market players such as Google, Apple, Intel, and Microsoft.
- 2015 China smartphone panel trend forecast
This Digitimes Research Special Report analyzes the strategies of key China-based major panel makers BOE, Tianma and IVO for attacking the different market segments through technology and pricing, and their relationship to local vendors Huawei, Lenovo, ZTE, Xiaomi and Coolpad.


text: OverviewBack to top Boericke & Tafel - Cough Bronchial Syrup with Zinc - 4 oz. Item# :59276UPC# :308079011935 Brand:Boericke & Tafel Size/Form:4 oz. Ship Weight:0.40 Servings:13 Dosage:1 Teaspoon(s) Boericke & Tafel - Cough Bronchial Syrup with Zinc - 4 oz. Boericke & Tafel Cough Bronchial Syrup with Zinc. Temporarily relieves coughs due to minor throat & bronchial irritation occurring with a cold or inhaled irritants. soothes the throat. Helps loosen phlegm (mucus) & thin bronchial secretions to rid the bronchial passageways of bothersome mucus & drain bronchial tubes. Boericke & Tafel Cough Bronchial Syrup with Zinc: No artificial coloring or flavors Non-Narcotic Releives coughs due to colds or inhaled irritants Soothes the throat Helps clear bronchial congestions Fast, Natural Relief Safe and Effective Non Drowsy Frequently asked Questions: What is Homeopathy?In 1796, samuel Hahnemann, a German physician and pharmacist, proposed a new set of healing principles as an alternative to conventional medicine. Homeopathy is based on the principle that the natural state of the body is one of health; human beings, like animals and plants, possess the ability to heal themselves. Homeopathic medicines, made from carefully selected plant, mineral, and organic ingredients, nurture your body's natural healing powers. What's the difference between Homeopathy and conventional medicines?Many conventional medicines attempt to suppress, symptoms without allowing the body to heal itself, sometimes resulting in harmful side effects. Homeopathy teaches us that symptoms are a respons to disease, causing imbalance in the body. Instead of suppressing symptoms, homeopathy gently works with the body to stimulate balance or healing Homeop;athy takes into account the unique characteristics of each individual and the symptoms experienced when ill, by offering a remedy to stimulate a healing response. How safe are Homeopathic medicines?In clinical studies, most homeopathic products have proven to be free of harmful side effects often experienced with conventional medications. Health-conscious people have learned to rely on the purity, safety and healing powers of homeopathic medicines, which are strictly regulated, as drugs, by the Food & Drug Administration. B&T Products are prepared homeopathically in accordance with the Homeopathic Pharmacopeia of the United States (HPUS). About Boericke & TafelBoericke and Tafel is reducing their inventory to only the best-selling remedies. As a result, you may not find the remedy or the potency you desire. To offer you a larger selection, we also represent the Kent and Allen company. Kent and Allen is a manufacturer that follows the same quality and style as Boericke and Tafel, but has a larger selection of homeopathic remedies and potencies. The Boericke and Tafel company is one of the oldest and most respected Homeopathic companies in the world. Invited by Dr. Hering to manufacture Homeopathic remedies, in 1853 Francis E. Boericke and Adolph J. Tafel founded the Boericke and Tafel company in the United States. Within 10 years or so, they had opened pharmacies in Pennsylvania, New York, New Orleans, San Francisco, Pittsburgh, Washington D.C., Minneapolis, Chicago and Cincinnati. They served some of the most famous physicians of their era, including Christopher Hering and James Kent. Boericke and Tafel were also publishers, responsible for publishing over 85% of all homeopathic books in the US, including the Boericke Materia Medica, which is still the standard Materia Medica in The US. National Homeotherapeutic Products is proud to be a distributor for one of the finest homeopathic firms in the world.


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My friend just had a babygirl 1.2.13 She has 3pitts they are like 2-4 yyrs old. I told her and have been telling her I personally don't trust them.
People say love them play with them raise them right. I just don't care. There are soo many stories about these breeds. I looked it up and they are ONE of the top killer breeds in children. They have lock jaw and nothing can stop them.
Me and my sister had a little white poodle sweetest dog ever. Well we lived next door to a pittbull and one day my poor lil guy got out. I was 16yrs old and I herd my dog screaming for life. That dog had my lil mans head in his mouth. Would not let go I beat the dog in the head with a stick kicking it in the ribs screamin. That fucker would not let go. Finally a redneck neighbor came over btw the owners were even trying to get him off. Anyways he grabed center block and bashed it over its head it finally let go. My dogs face was hanging off I called my parents and we rushed him to a vet he died :(
To this day I hate those dogs. Well today my friends call me (different friend). She has pitts they are spoiled and was never beat and raised good. Well her daughter 5 was coloring on the floor and eating a snack. She said
As soon as she went on the porch she herd that dog go after the little girl. She screamed and mom came running in to see that dog took her food. Its like he waited for her to leave. She wants to get rid of the dog.
I think these dogs can be sweet but not for kids. But I don't trust any large
Breed around my kids. They can get jealous and attack at any point.
My mom has a poodle it's a small dog and it bit my daughters hand made blood come up. So I know all dogs can be viscous.
What do you think.


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Washington : Government Printing Office
Page 1584
Section 30 of Order 2508, as amended, is further amended by the addition under paragraph (a) of a new subparagraph to read as follows:
Authority under specific acts. (a) In addition to any authority delegated elsewhere in this order, the Commissioner of Indian Affairs, except as provided in paragraph (b) of this section, is authorized to perform the functions and exercise the authority vested in the Secretary of the Interior by the following acts or portions of acts or any acts amendatory thereof:
(48) The Act of September 16, 1970 (Public Law 91-1101, 84 Stat. 838): Which authorizes the use of funds arising from a judgment in favor of the Citizen Band of Potawatomi Indians of Oklahoma in Indian Claims Commission docket No. 96; the Act of September 25, 1970 (Public Law 91-113, 84 Stat. 865): Which provides for the disposition of funds appropriated to pay judgments in favor of the Yakima Tribes in Indian Claims Commission dockets Nos. 47-A, 162, and consolidated 47 and 164, and under all other acts which may authorize the Secretary of the Interior to establish such procedures as he may deem necessary, including the establishment of trusts, to protect adequately the best interest of enrollees or their heirs or legatees who are less than 21 years of age or who are under a legal disability.
Acting Secretary of the Interior.


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From what I have read, Google no longer uses meta keywords in it's ranking algorithm. Is it worth the effort to maintain meta keywords?
Check Also
Nebia leverages advances in design and thermofluids to create a better shower experience that actually saves you thousands of gallons of water a year. With those savings, Nebia pays for itself in about a year.
9 comments
in addition, meta information and therefore meta tags are increasing their importance for the semantic web. As the web evolves and also the search engines, the meta information will be decisive to the results and content given. So they say…
I use them as a part of our internal search function on our website. That was one of their initial purposes after all.
Especially useful at presenting common misspellings and alternate/synonym terms so customers coming to our website don't give up in screaming frustration on searching 20 consecutive times for weird iterations of cercut overload break, never realizing that circuit breakers would have got it in one both in spelling and common used terms, send us a pointed message on our website feedback about how our search s!cks and head off for our competitors.
Too many people think their website's only function is to service Google and Bing. Well those are useful for getting your customer to your site. But you may be losing your customer because your site is search non-functional. Think about it
Search engines have, for years, ignored the meta keywords tag as a ranking signal. Although it technically does not harm rankings, it can be used by competitors as a method to extract your targeted terms and thus, I recommend against its use.
The fact is, neither Google nor Bing use meta keywords at all. Yahoo and other search engines at least index them, so they do count somewhat, but their weighting in ranking algorithms is very low.
Adding meta keywords can only be useful when they are targeted to pages individually. In other words, a page about "red mechanical widgets" should have those three keywords on it, and similarly for "blue electronic widgets". Putting "red, blue, mechanical, electronic, widgets" as your keywords across the site means they lose their effectiveness.
To put this into perspective:
- Keywords are only useful when they are targeted and you spend more time on them.
- Keywords have zero or negligible impact on search rankings.
I think it's clear to see that it's not worth spending the time on them.
When you publish something, you of course want page rank, but you also want people to be able to find and use what you publish. It looks like you are considering only keywords when considering meta tags, and I think that is a mistake.
Language, description and author are equally important. Since it costs only a few lines of HTML to include that, I can't find a good reason not to use them.
Its wise to not just consider search engines when deciding what goes into any given document. The knowledge that the tags are standard and something might look for them is (in my opinion) motivation enough to include them.
No it is not because it takes time to do, and most search engines ignore them. The one search engine you really have to care about is google; optimizing for others is really not worth your time as they bring you a ridiculously low amount of visitors compared to google.
As they are fairly easy to implement if using a CMS, there is no harm in adding them. That being said, there CAN be harm in adding them indiscriminately. Meta keywords were traditionally overused and abused by spammers, so keeping the amount of keywords down to a reasonable level is highly encouraged if you do choose to add them in.
Screenreaders still read this tags and gives blind users the possibility to get the right information fast.
Yes, because Google is not the only search engine. It is the biggest by far, but that does not mean that other people do not use other search engines that may still rely on keywords at least to some degree.


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Hundreds of cases have been published inthe journal and special study booklets have been produced in over half a
century of ongoing focus on all aspects of the UFO phenomenon. The complete
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Since the 1970s, the association has run aspecialist training course in investigations. BUFORA also formed a code of
practice for investigators which continues into the present, with all reports
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Assessment |
Biopsychology |
Comparative |
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Individual differences |
Personality |
Philosophy |
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Methods | Statistics | Clinical | Educational | Industrial | Professional items | World psychology |
Social psychology: Altruism · Attribution · Attitudes · Conformity · Discrimination · Groups · Interpersonal relations · Obedience · Prejudice · Norms · Perception · Index · Outline
The ritual has prehistoric roots, and many parallels from other cultures are known. Compare for example the ship burial of the Rus' described by Ibn Fadlan, where a female slave is burned with her lord. Few reliable records exist of the practice before the time of the Gupta empire, approximately 400 AD. While a couple of instances of voluntary self immolation by women as well as men are mentioned in the Mahabharata and other works that may be considered at least partly historical accounts, it is known that large parts of these works are relatively late interpolations into an original story.[1] Also, the immolation or desire of self immolation is not regarded as a custom in the Mahabharata and as such the word 'sati' as a custom never occurs in the epic as compared to other customs such as the Rajasuya yagna. Rather, the instances are viewed as an expression of extreme grief on the loss of a beloved one.
Aristobulus of Cassandreia, a Greek historian who traveled to India with the expedition of Alexander of Macedon, recorded the practice of sati at the city of Taxila. A later instance of voluntary co-cremation appears in an account of an Indian soldier in the army of Eumenes of Cardia, whose two wives vied to die on his funeral pyre, in 316 BC. The Greeks believed that the practice had been instituted to discourage wives from poisoning their husbands.[2]
Voluntary death at funerals has been described in northern India before the Gupta empire. The original practices were called anumarana, and were not common. They were not necessarily practices that would be understood as sati at present, since it was not necessarily a widow who died. Those who died could be anyone, male or female with a personal loyalty to the dead person. They included other relatives of the dead person, servants, followers or friends. Sometimes these deaths were because of vows of loyalty taken in life[3]. Compare with later Japanese seppuku.
Widow burning, the practice as understood today, started to become more extensive after about 500 AD, and the end of the Gupta empire. The neo-Buddhists have ascribed to the decline of Buddhism in India, the rise of caste based societies, and the idea that sati was used to reinforce caste status. There are also suggestions that the practice was introduced into India by the Huna Buddhist invaders who contributed to the fall of the Gupta empire.
At about this time, instances of sati began to be marked by inscribed memorial stones. The earliest of these is in Sagar, Madhya Pradesh, though the largest collections are some centuries later, in Rajasthan. These stones, called devli, or sati-stones, became shrines where the dead woman became an object of reverence and worship. They are most common in western India.[4]
By about the 10th century sati, as understood today, was known across much of the subcontinent. It continued to occur, usually at a low frequency and with regional variations, until the early 19th century.
The act of sati was supposed to take place voluntarily, and from the existing accounts, most of them were indeed voluntary. The act may have been expected of widows in some communities. The extent to which any social pressures or expectations should be considered as compulsion has been the matter of much debate in modern times. It is frequently stated that a widow could expect little of life after her husband's death, especially if she was childless. However, there were also instances where the wish of the widow to commit sati was not welcomed by others, and where efforts were made to prevent the death.[5]
Traditionally, the funeral of any dead person would usually have taken place within a day of the death. Thus a decision by a widow to die at her husband's funeral would often have to be made quickly. In some cases, such as when the husband died elsewhere, it was still possible for the widow to die by immolation, but at a later date.
The connection with the original marriage between the widow and the deceased was emphasized. Unlike other mourners, the sati at the funeral was often dressed in marriage robes or other finery. Her death may have been seen as a culmination of the marriage. In the preliminaries of the related act of Jauhar, both the husbands and wives have been known to dress in their marriage clothes and re-enact their wedding ritual, before going to their separate deaths.
There are accounts of many different approaches of the widow to her death. The majority have the widow seated or lying down on the funeral pyre beside her dead husband. There are also many descriptions of widows who walked or jumped into the flames after the fire had been lit[6], and there are descriptions of widows who lit their own funeral pyres after seating themselves on it[7].
Some written prescriptions to the practice exist; a recent one has been quoted at a mailing list. [8]
Sati was supposed to be voluntary, but it is agreed that in many cases it may not have been voluntary in practice. Leaving aside the matter of social pressures, there are many accounts of widows being physically forced to their deaths.
Pictorial and narrative accounts often describe the woman seated on the unlit pyre, and tied or otherwise restrained to keep her from fleeing after the fire was lit. Some accounts say that the woman was drugged. There is one description of men with long poles preventing a widow from fleeing the flames.[9]
Royal funeralsEdit
Royal funerals sometimes have included the deaths of many wives and concubines. A number of examples of these occur in the history of Rajasthan.[10]
Maharani Raj Rajeshwari Devi of Nepal became regent in 1799 in the name of her son, after the abdication of her husband, who became a sannyasin. Her husband returned and took power again in 1804. In 1806 he was assassinated by his brother, and ten days later on 5 May 1806, his widow was forced to commit sati. [11], [12]
Symbolic satiEdit
There have been accounts of symbolic sati in some Hindu communities. A widow lies down next to her dead husband, and certain parts of both the marriage ceremony and the funeral ceremonies are enacted, but without her death. [13]
The practice of jauhar, known from Rajasthan and Madhya Pradesh was the collective suicide of a community. It consisted of the mass immolation of women, and sometimes also of the children, the elderly and the sick, at the same time that their fighting men died in battle. It is detailed in a separate article.
In some Hindu communities, it is conventional to bury the dead. It has been known for similar widow deaths to occur in these communities, but with the widow being buried alive with the husband, in ceremonies that are otherwise largely as in the immolation.[14]
Records exist of sati across most of the subcontinent. However, there seem to have been major differences historically, in different regions, and among different communities.
There are no reliable figures for the numbers who died by sati across the country. A local indication of the numbers is given in the records kept by the Bengal Presidency of the British East India Company. The total figure of known occurrences for the period 1813 to 1828 is 8,135[15], thus giving an average of about 600 per year. Bentinck, in his 1829 report, states that 420 occurrences took place in one (unspecified) year in the 'Lower Provinces' of Bengal, Bihar and Orissa, and 44 in the 'Upper Provinces' (the upper Gangetic plain)[16]. Given a population of over 50 million at the time for the Presidency, this suggests a maximum frequency of immolation among widows of well under 1%.
It is said by some authorities that the practice was more common among the higher castes, and among those who considered themselves to be rising in social status. It was little known or unknown in most of the population of India and the tribal groups[17]. According to at least one source, it was very rare for anyone in the later Mughal empire except royal wives to be burnt.[18]
However, it has been said elsewhere that it was unusual in higher caste women in the south (quoted from Kamat).
Regional variationsEdit
It was known in Rajasthan from the earliest (6th century) to the present. About half the known sati stones (about 150 in total) in India are in Rajasthan. However, the extent to which individual instances of deaths resulted in veneration (glorification) implies that was not very common.
It is known to have occurred in the south from the 9th century through the period of the Vijayanagara empire. Madhavacharya, who is probably the best known of those historical figures who justified the practice, was originally a minister of the court of this empire. The practice continued to occur after the collapse of the empire, though apparently at a fairly low frequency. A record exists of a minister of the kingdom of Mysore giving permission for a widow to commit sati in 1805.[19]
In the Upper Gangetic plain, while it occurred, there is no indication that it was especially widespread. The earliest known attempt by a government to stop the practice took place here, that of Muhammad Tughlaq, in the Sultanate of Delhi in the 14th century.
In the Lower Gangetic plain, the practice may have reached a high level fairly late in history. it appears possible, based on available evidence and the existing reports of the occurrences of it, that the greatest incidence of sati in any region and period, in terms of total numbers, occurred in Bengal and Bihar in the late 18th and early 19th centuries.[20] This was during the earlier period of British rule, and before the abolition. The Bengal Presidency kept records from 1813 to 1829. The frequency increased in periods of hardship and famine. Ram Mohan Roy suggested that it was more prevalent in Bengal than in the rest of the subcontinent. An unusually large number of the surviving reports for this period are from Bengal, also suggesting that it was most common there.
In modern times, sati has been largely confined to Rajasthan, mostly in or near Shekhawati, with a few instances in the Gangetic plain.
Recent incidenceEdit
Sati still occurs occasionally, mostly in rural areas. About 40 cases have occurred in India since independence in 1947, the majority in the Shekhawati region of Rajasthan. The last clearly documented case was that of Roop Kanwar. However there are claims that other more recent deaths have also been cases of Sati.
Roop Kanwar, a childless 18-year old widow, committed sati on 4 September 1987, some allege forcibly, dressed in her red wedding dress, in Rajasthan's Deorala village. Several thousand people were said to have been at the event. After her death, she was hailed as a 'sati mata', meaning pure mother. The event quickly produced a public outcry in urban centres, pitting a modern Indian ideology against a traditional one. A much-publicised investigation led to the arrest of a large number of people from Deorala, said to have been present in the ceremony, or participants in it. Eventually, 11 people were charged. On January 31, 2004, a special court in Jaipur acquitted all of the 11 accused in the case, observing that the prosecution had failed to prove charges that they glorified sati.
On 18th May 2006, Vidyawati, a 35-year-old woman allegedly committed sati by jumping into the blazing funeral pyre of her husband in Rari-Bujurg Village, Fatehpur district in the State of Uttar Pradesh [21].
On 21 August 2006, Janakrani, a 40-year-old woman, burnt to death on the funeral pyre of her husband Prem Narayan in Sagar district [22].
Justifications and criticismsEdit
Brahmin scholars of the second millennium justified the practice, and gave reasonings as to how the scriptures could be said to justify them. Among them were Vijnanesvara, of the Chalukya court, and later Madhavacharya, theologian and minister of the court of the Vijayanagara empire, according to Shastri, who quotes their reasoning. It was lauded by them as required conduct in righteous women, and it was explained that this was considered not to be suicide (suicide was otherwise variously banned or discouraged in the scriptures). It was deemed an act of peerless piety, and was said to purge the couple of all accumulated sin, guarantee their salvation and ensure their reunion in the afterlife.
Law booksEdit
These are relatively late works. Justifications for the practice are given in the Vishnu Smriti.
- Now the duties of a woman (are) ... After the death of her husband, to preserve her chastity, or to ascend the pile after him. (Vishnu Smriti, 25-14).[23]
There is justification also in the later work of the Brihaspati Smriti (25-11)[24]. Both this and the Vishnu Smriti date from the first millennium.
The Manu Smriti is often regarded as the culmination of classical Hindu law, and hence its position is important. It does not mention or sanction sati though it does prescribe life-long asceticism for most widows.
Although the myth of the goddess Sati is that of a wife who dies by her own volition on a fire, this is not a case of the practice of sati. The goddess was not widowed, and the myth is quite unconnected with the justifications for the practice.
The Puranas have examples of women who commit sati and there are suggestions in them that this was considered desirable or praiseworthy: A wife who dies in the company of her husband shall remain in heaven as many years as there are hairs on his person. (Garuda Purana 1.107.29) According to 2.4.93 she stays with her husband in heaven during the rule of 14 Indras, i.e. a kalpa.
It is notable that in the Ramayana, Tara, in her grief at the death of husband Vali, wished to commit sati. Hanuman, Rama, and the dying Vali dissuade her and she finally does not immolate herself. Examples of the act in the puranas include the following.
In the Mahabharata, Madri, the second wife of Pandu, immolates herself. She holds herself responsible for the death of her husband, who had been cursed with death if he ever had intercourse. He died while performing the forbidden act with Madri, who blamed herself for not having rejected his advances, although she was well aware of the curse.
Passages in the Atharva Veda, including 13.3.1, offer advice to the widow on mourning and her life after widowhood, including her remarriage.
Argument that the Rig Veda sanctions satiEdit
It is often claimed that this most ancient text sanctions or prescribes sati. This is based on verse 10.18.7, part of the verses to be used at funerals. Whether they even describe sati or something else entirely, is disputed, The hymn is about funeral by burial, and not by cremation. There are differing translations of the passage. The translation below is one of those said to prescribe it.
- इमा नारीरविधवाः सुपत्नीराञ्जनेन सर्पिषा संविशन्तु |
- Let these women, whose husbands are worthy and are living, enter the house with ghee (applied) as collyrium (to their eyes). Let these wives first step into the pyre, tearless without any affliction and well adorned.[25]
The text does not mention widowhood, and other translations differ in their translation of the word here rendered as 'pyre' (yoni, literally "seat, abode"; Griffith has "first let the dames go up to where he lieth"). In addition, the following verse, which is unambiguously about widows, then contradicts any suggestion of the woman's death; it explicitly states that the widow should return to her house.
- उदीर्ष्व नार्यभि जीवलोकं गतासुमेतमुप शेष एहि |
- Rise, come unto the world of life, O woman — come, he is lifeless by whose side thou liest. Wifehood with this thy husband was thy portion, who took thy hand and wooed thee as a lover.[26]
A reason given for the discrepancy in translation and interpretation of verse 10.18.7, is that one consonant in a word that meant house, yonim agre "foremost to the yoni", was deliberately changed by those who wished claim scriptural justification, to a word that meant fire, yomiagne. [27]
Counter-arguments within HinduismEdit
No early descriptions or criticisms of the practice within Hinduism, (or in the other native religions of Buddhism or Jainism), are known before the Gupta period, as the practice was little known at that time.
Explicit criticisms later in the first millennium, included that of Medhatithi, a commentator on various theological works. He considered it suicide, which was forbidden by the Vedas
- One shall not die before the span of one's life is run out,[28]
Another critic was Bana, who wrote during the reign of Harsha. Bana condemned it both as suicide, and as a pointless and futile act. There does not seem to be any thought or suggestion among any of these critics that the act would not be voluntary.[29]
Reform and bhakti movements within Hinduism tended to be anti-caste, favoured egalitarian societies, and in line with the tenor of these beliefs, they generally condemned the practice, sometimes explicitly. The Alvars condemned sati, in the 8th century[30]. The Virashaiva movement in the 12th and 13th centuries, also condemned it[31].
In the early 19th century, Ram Mohan Roy wrote and disseminated arguments that the practice was not part of Hinduism, as part of his campaign to ban the practice.
Non-Hindu views and criticismsEdit
The Sikh religion explicitly proscribed the practice, by about 1500.[32]
The principal foreign early visitors to the subcontinent whose have left records of the practice, are from Western Asia, mostly Muslim, and later on, Europeans. Both groups were fascinated by the practice, and sometimes described it as horrific, but often also as an incomparable act of devotion [33]. Ibn Battuta described an instance, but said that he collapsed or fainted and had to be carried away from the scene. European artists in the eighteenth century produced many images for their own native markets, showing the widows as heroic women, and moral exemplars.[34]
As Islam established itself in the subcontinent, their opinion of sati changed to regarding it as a barbaric practice. The earliest known governmental effort to halt the practice were by Muslim rulers, including Muhammad Tughlaq.
Europeans also showed a change in their attitude to local customs as they became dominant local powers. The earliest Europeans to establish themselves were the Portuguese in Goa. They tried early on to override local customs and practices, including sati, as they attempted to Christianise territories in their control. The British entered India as a trading body, and in the earlier periods of their rule, they were largely indifferent to local practices. A campaign against sati was however set up by the evangelical movement in Britain, particularly by William Wilberforce, as part of a campaign to increase missionary activity in India. The practice of sati, and its later legal abolition by the British (along with the suppression of thuggee) went on to become one of the standard justifications for British rule. British attitudes in their later history in India are usually given in the following much repeated quote, usually ascribed to General Napier -
- You say that it is your custom to burn widows. Very well. We also have a custom: when men burn a woman alive, we tie a rope around their necks and we hang them. Build your funeral pyre; beside it, my carpenters will build a gallows. You may follow your custom. And then we will follow ours.[35]
In her article "Can the Subaltern Speak?", Gayatri Spivak, an English professor at Columbia University, discusses whether sati can be a form of self-expression by women who cannot demonstrate their independence in any other manner. [36]
Argument that sati was an act of self defenceEdit
- See also: Hinduism in Russia
Hindu scholars such as Prabhat Varun have tried to show [37] that Sati was not part of Hindu doctrine at all, but a practice of voluntary immolation by Hindu women as a means to avoid the humiliation and stigma associated with rape.
Mughal periodEdit
Humayun issued a royal fiat against sati, which he later withdrew.
Akbar required that permission be granted by his officials, and these officials were instructed to delay the woman's decision for as long as possible. The reasoning was that she was less likely to chose to die once the emotions of the moment had passed. In the reign of Shah Jahan, widows with children were not allowed in any circumstances to burn. In other cases governors did not readily give permission, but could be bribed to do so[38]. Later on in the Mughal period, pensions, gifts and rehabilitative help were offered to the potential sati to wean her away from committing the act. Children were strictly forbidden from the practice. The later Moghuls continued to put obstacles in the way but the practice carried on in the areas outside their capitals.
The strongest attempts to control it were made by Aurangzeb. In 1663, he "issued an order that in all lands under Mughal control, never again should the officials allow a woman to be burnt"[39]. In spite of such attempts however, the practice continued, especially in conditions of war and upheaval.
British and other European territoriesEdit
By the end of the 18th century, the practice had been banned in territories held by some European powers. The Portuguese banned the practice in Goa by about 1515, though it is not believed to have been especially prevalent there[40]. The Dutch and the French had also banned it in Chinsurah and Pondicherry. The British who by then ruled much of the subcontinent, and the Danes, who held the small territory of Shrirampur, permitted it into the 19th century.
Attempts to limit or ban the practice had been made by individual British officers in the 18th century, but without the backing of the British East India Company. The first formal British ban was in 1798, in the city of Calcutta only. The practice continued in surrounding regions. Toward the end of the 18th century, the evangelical church in Britain, and its members in India, started campaigns against sati. Leaders of these included William Carey and William Wilberforce, and both appeared to be motivated partly by a desire to convert Indians to Christianity. These movements put pressure on the company to ban the act, and the Bengal Presidency started collecting figures on the practice in 1813.
From about 1812, the Bengali reformer Rammohan Roy started his own campaign against the practice. He was motivated by the experience of seeing his own sister-in-law commit sati. Among his actions, he visited Calcutta cremation grounds to persuade widows not to so die, formed watch groups to do the same, and wrote and disseminated articles to show that it was not required by scripture.
On 4 December, 1829, the practice was formally banned in the Bengal Presidency lands, by the then governor, Lord William Bentinck. The ban was challenged in the courts, and the matter went to the Privy Council in London, but was upheld in 1832. Other company territories also banned it shortly after. Although the original ban in Bengal was fairly uncompromising, later in the century British laws include provisions that provided mitigation for murder when "the person whose death is caused, being above the age of 18 years, suffers death or takes the risk of death with his own consent".[41]
Sati remained legal in some princely states for a time after it had been abolished in lands under British control. The last such state to permit it, Jaipur, banned the practice in 1846.
Modern timesEdit
In modern India, following outcries after each instance, there have been various fresh measures passed against the practice, which now effectively make it illegal to be a bystander at an event of sati. The law now makes no distinction between passive observers to the act, and active promoters of the event; all are supposed to be held equally culpable. Other measures include efforts to stop the 'glorification' of the dead women. Glorification includes the erection of shrines to the dead, the encouragement of pilgrimages to the site of the pyre, and the derivation of any income from such sites and pilgrims.
Enforcement of these measures is not always consistent however. The enforcement of some measures, such as the possible stopping of worship at ancient shrines, is a matter of modern controversy.
Popular culture referencesEdit
A famous fictional depiction of sati is found in Around the World in Eighty Days (1872). The English gentleman Phileas Fogg and his servant Passepartout are travelling India when they find a sati. They risk their lives battling the Indians and rescue the drugged princess Aouda from death.
In Tom Robbins' 1984 novel Jitterbug Perfume, the main character Alobar witnesses and attempts to intervene in an act of sati.
George MacDonald Fraser's character Flashman witnesses a mass sati by the wives and concubines of an Indian ruler, Jawaheer, in the Punjab in Flashman and the Mountain of Light, which is set during the First Sikh War. In Flashman in the Great Game, he questions the widowed ruler of Jhansi, Lakshmibai about why she, when her husband died, did not follow the custom; Lakshmibai's response is to ask whether Flashman thinks she is a fool. (While Fraser is normally a most meticulous researcher, whose books are quite accurate on matters of historical fact, the Sikh prohibition on sati mentioned above indicates that, in this case, he may have been in error—or that the Sikhs' prohibition did not apply at this time, or not to royalty.)
Rudyard Kipling wrote a poem entitled "The Last Suttee" in 1889. In this poem, the Boondi Queen escapes her British captors (who are seeking to prevent her carrying out sati, and keep her alive) and throws herself upon her husband's burial fire, to become his foremost queen in the afterlife—"To rule in Heaven his only bride, while the others howl in Hell."
See alsoEdit
- Shastri, Shakuntala Rao. Women in the Sacred Laws. - The later law books. 1960.
- M.P.V.Kane History of Dharmasashtra, Vol. IV, Bhandarkar Oriental Research Institute. 1953
- L. C. Nand Women in Delhi Sultanate, Vohra Publishers and Distributors Allahabad 1989
- E. Garzilli, "First Greek and Latin Documents on Sahagamana and Some Connected Problems", part 1, in Indo-Iranian Journal, 40/3 August 1997, part 2 in Indo-Iranian Journal, 40/4 October 1997
- ↑ Commission of Sati Prevention Act, 1987 (Act No. 3 of 1988), Delhi, 1990.
- ↑ [http://news.bbc.co.uk/2/hi/south_asia/5273336.stm India wife dies on husband's pyre, BBC (see lines 7 & sect 2)
- ↑ Dying for the Dead: Sati in Universal Context, by Jorg Fisch(see sec 8 para 1)
- ^ The spelling suttee is a phonetic spelling using the 19th century English orthography. However the sati transliteration is correct using the more modern IAST (International Alphabet of Sanskrit Transliteration) which is the academic standard for writing the Sanskrit language with the Latin alphabet system.
- ^ Refs; many, including Yuganta, by Irawati Karve
- ^ Strabo 15.1.30, 62; Diodorus Siculus 19.33; Sati Was Started For Preserving Caste
- ^ . Shastri, See References
- ^ Shastri, See References
- ^ Letter, Panduranga Joshi Kulkarni is a description by a man who stopped his daughter in law's suicide. This might have been for monetary reasons. Women in World History A project of the Center for History and New Media, George Mason University.
- ^ See Kamat for two examples
- ^ Primary Sources: Letter, Francois Bernier Women in World History A project of the Center for History and New Media, George Mason University.
- ^ The Representation of Sati: Four Eighteenth Century Etchings by Baltazard Solvyns by Robert L. Hardgrave, Jr. - This says 'likely'
- ^ Women In The Sacred Laws by Shakuntala Rao Shastri The later law - Books: Page 24 Some of these included servants. These should probably all be seen as being in the original tradition of anumarana, perhaps a separate article.
- ^ Defying blessings of the goddess and the community: Disputes over sati (widow burning) in contemporary India by Masakazu Tanaka. An example in Tamil Sri Lanka.
- ^ The Representation of Sati: Four Eighteenth Century Etchings by Baltazard Solvyns by Robert L. Hardgrave, Jr.
- ^ Hindu Bengali Widows Through the Centuries from the Datamation Foundation a non-profit, apolitical, non-partisan registered Charitable Trust (Trust Deed # 3258 dated March 8, 2001) with its head office at Delhi.
- ^ Modern History Sourcebook: On Ritual Murder in India 1829] by William Bentinck
- ^ It was little known or unknown in the lowest castes and the tribal groups and elsewhere
- http://www.vivaaha.org/sati.htm Not available when footnotes constructed
- The Representation of Sati: Four Eighteenth Century Etchings by Baltazard Solvyns by Robert L. Hardgrave, Jr.
- ^ John Ovington, A Voyage to Surat "Since the Mahometans became Masters of the Indies, this execrable custom is much abated, and almost laid aside, by the orders which nabobs receive for suppressing and extinguishing it in all their provinces. And now it is very rare, except it be some Rajah's wives, that the Indian women burn at all."
- ^ The Tradition of Sati Through the Centuries Kamat's potpourri: The Sati System
- ^ The Commission of Sati (Prevention) Act, 1987 (No.3 of 1988) on the web site of the Harvard School of Public Health
- ^ http://www.sacred-texts.com/hin/sbe07/sbe07027.htm
- ^ quoted from Shastri
- ^ 3.1 Women in Indo-Aryan Societies:Sati this translation is ascribed to Kane References Pages 199-200
- ^ http://www.sacred-texts.com/hin/rigveda/rv10018.htm compare alternative translation by Griffith:
- Let these unwidowed dames with noble husbands adorn themselves with fragrant balm and unguent.
- Decked with fair jewels, tearless, free from sorrow, first let the dames go up to where he lieth.
- ^ http://www.hindu-religion.net/showflat/cat/hinduism/67586/0/collapsed/5/o/1 Hindu-religion.net] copy of The Rigveda: Widows don't have to burn by O. P. Gupta Publication: The Asian Age Date: October 23, 2002
- ^ quoted directly from Shastri's book, translation source not given
- ^ see Shastri, quoted elsewhere
- ^ The little-known Srivaisnava sect in Tamil Nadu is among the few religious traditions in India that treats women on par with men by Yoginder Sikand, in Communalism Combat February 1999.
- ^ http://www.lingayat.com/alingayat/alingayat.asp about Lingayat] on lingayat.com
- ^ Women in Sikhism Sandeep Singh Brar
- ^ AN INCOMPARABLE PROPHET:Guru Amar Dass (1479-1574) by Sirdar Kapur Singh (National Professor of Sikhism) on the "Gateway to Sikhism".
- ^ The Representation of Sati: Four Eighteenth Century Etchings by Baltazard Solvyns by Robert L. Hardgrave, Jr. Bengal Past and Present, 117 (1998): 57-80.
- ^ Charles James Napier
- Adherents.com: Religious Groups in Literature Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 526.
- Limp liberals fail to protect their most profound values by Polly Toynbee in The Guardian October 10, 2001
- ^ Defending Religious Freedom in Poland: Polish Catholics Persecute Krishna Worshippers by Ella Serwin and Magdalena Mola on the Poland (VNN). The Vaishnava News Network (VNN) is an independent network of collaborating Vaishnavas worldwide providing the world Vaishnava community with news and forums of communication.
- ^ Women and Hinduism in U.S. Textbooks by: David Freedholm on Feb 5 2003 on his blog site. backup site
- ^ Central Sati Act - An analysis by Maja Daruwala is an advocate practising in the Delhi High Court. Courtsy: The Lawyers January 1988. The web site is called "People's Union for Civil Liberties"
- ^ XVII. Economic and Social Developments under the Mughals from Muslim Civilization in India by S. M. Ikram edited by Ainslie T. Embree New York: Columbia University Press, 1964. This page maintained by Prof. Frances Pritchett, Columbia University
- ^ Portuguese
- The Portuguese: Goan History from: Inside Goa by Manohar Malgonkar.
- To Cherish and to Share: The Goan Christian Heritage Paper presented at the 1991 Conference on Goa at the University of Toronto by: John Correia Afonso S.J. from: "South Asian Studies Papers", no 9; Goa: Goa Continuity and Change; Edited by Narendra K. Wagle and George Coelho; University of Toronto Centre for South Asian Studies 1995
- ^ Central Sati Act - An analysis by Maja Daruwala is an advocate practising in the Delhi High Court. Courtsy: The Lawyers January 1988. The web site is called "People's Union for Civil Liberties"
- ^ pp351, Moore, Barrington. Social Origins of Dictatorship and Democracy. Boston: Beacon Press, 1967.
- ^ Posting at the Yahoo Indology mailing list, quoting the Yallabhatta, a relatively recent work in Telugu.
External linksEdit
|This page uses Creative Commons Licensed content from Wikipedia (view authors).


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gud to here that it mma is big business cause most of the promoters complain that they donot make any more and clearly they are
gud to here that it mma is big business cause most of the promoters complain that they donot make any more and clearly they are
They call me Tel. But its Mr. Tel to you!
I was surprised at how surprised I was by how well it reflected on us all having expected the usual media laziness of finding the dumbest fighter and stupidest slapper to represent us all. Yawn.....
You couldn't have picked a genuinely nicer group of guys and their partners to represent what MMA is truly about and what it means to everyone involved. Although they made sure they had the wider audience grabbed with phrase 'cage fighting' in the opening few minutes, at least they bothered to make the association with the correct terms.
Its too early to see if we are about to expect the turn in the tide of media attitudes to the sport but its certainly a great start to 2013.
I thought it was a really good programme, I liked how it showed how guys like Colin where doing it for the love of the sport and not the money, putting everything he had into making it to the UFC, Id ove to see them do a spin of show next year when Colin's got 2 big bonus from the UFC and he's got a huge gaff and a rampage stylee monster truck, when I was fighting I was never aiming for the UFC just having fun really, but I always saw guys dreamin of it and not having a lot to show for it, there's a fine line between chasing your dream and paying your mortgage, so it was good to see him and his family feel like all the hard work pay off.
A few other things when that girls dad said he does that for a few £100 made me laugh
Why was he sitting in a bath of Epsom salts 2 days before weigh in, proper mental
A Colin's wife, makes him a proper fella in my eyes
I was in it quite a bit so that makes it cool.
It was a great show and showed our sport in a great light. All the guys did themselves and thier families proud
I'm no gynecologist but I know a cunt when I see one.
16-bit for life http://findingdyluck.blogspot.co.uk/
Sledge was in it! Amazing!
Don't worry about all the guys sacrificing their time with their loved ones training their arses off to achieve their dreams/ goals.
Sledge made it for me, glad in tuned in for him x
Being the only person who was actually in 2 of the shows. 1 in Glasgow and the other in Watford. It was no sacrifice to leave my family and travel the length of the country.
Which part were you in?
I'm no gynecologist but I know a cunt when I see one.


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Lacrosse news straight to your inbox.
Tuesday August 6th, 2013 12:47am
The rookies have officially arrived in the MLL, as the first two members of the 2011 Draft Class participated in league play this past weekend when Army defenseman Bill Henderson and attackman Jeremy Boltus suited up for the Hamilton Nationals in their 18-10 loss to the Denver Outlaws on May 14.
"Just like from high school to college, it's a step up in level," says Boltus of transitioning to the professional ranks. The former Black Knight registered an assist playing alongside John Grant Jr. and Cody Jamieson in the loss. "I was nervous; I made a few mistakes, but ultimately I think I did a decent job."
"Jeremy and I were talking about it, and it's been a long time since I felt like a freshman and had to earn playing time," says Henderson. "I am excited about the challenge."
Boltus and Henderson playing last weekend was a prime example of how the new draft process helps some teams by making rookies immediately available once their NCAA tenure is done. With the Nationals' heavily Canadian roster, several players could not make the opening game due to commitments to NLL teams playing in that league's postseason. Their absences were filled by Boltus and Henderson, allowing Hamilton to field a fuller roster and the two rookies to begin their acclimation to the league.
"I guess that's how the league works, because people have got other commitments," Boltus says of the fluid rosters of most MLL clubs. "It's just whoever's available really...It's going to take some time to develop, and hopefully we can develop some chemistry."
Another player eager to jump into the league is the No. 1-overall pick by the Nationals, Stony Brook's Kevin Crowley. Because Crowley is a Canadian citizen (he hails from New Westminster, British Columbia), his processing into the league got held up by some additional paper work, but he should be available to play with Hamilton this coming weekend when they host the Bayhawks on Thursday night.
"Growing up, it's always been a dream of mine to play professional lacrosse," says Crowley. "I'm excited especially to play for the Hamilton Nationals because there's a lot of guys I played on Team Canada with, a lot guys I've looked up to my whole life as a lacrosse player, and I've idolized a lot the guys on that team."
As the top pick, Crowley will get a chance to showcase just why he was plucked so early before the rest of the rookie class joins him. Despite the hype that will surely surround his inaugural campaign, the multi-tooled middie seems poised for the challenge.
"There's no real pressure because I've been playing lacrosse my whole life," he says. "They picked me for a reason, so I can just go in with that comfort to know these guys have confidence in me."
Crowley will get his fill of lacrosse this summer, wrapping up his NCAA season and immediately jumping into camps, the MLL, and a commitment to the New Westminster Salmonbellies of the Western Lacrosse Association, a box league in B.C.
"I'm probably going to be dead tired at the end of the summer," he says, "but staying around the game is something I always wanted to do."
"Obviously I love this game and I love playing lacrosse, and I hope to play it as long as my body lets me," says former UNC attackman Billy Bitter, the third-overall pick by Denver, and a players whose fast and fearless style can translate to more wear-and-tear on his body.
Bitter joins the league May 21, when the Outlaws take on the Cannons in Boston. A player known for his razor-sharp, gung-ho dodging style that can be as exciting to an audience as it is punishing to him will face the double-edged sword of a league that embraces such dynamic speed, but allows some more physical play.
"I'm not going to change my game or anything. I'm going to continue to play hard. I know the MLL is more of a tough game defensively," Bitter acknowledges, but despite some older injuries that have since healed, he intends on selling out just as hard to score in this league, though "I am going to have to keep my head up more than I did in college."
All these new rookies will have to adjust to new teammates, new surroundings, new travel and training regiments, and most immediately, new rules. Boltus says during his game against Denver, he had to check with teammates and his defender about subtle changes like where to line up for face-offs, kind of "picking up the rules as they went."
"It's going to be an eye-opener with that 60-second [shot] clock after playing four years of kind of a more deliberate game," says Crowley, with his fellow rookies echoing the frantic pace as one of the most enticing new aspects to master.
"It's going to be run-and-gun offenses and aggressive defenses. That definitely excites players and fans," says Bitter. "It's definitely going to be a fun ride and an exciting game to play in a whole different league and also a whole different style of play."
"It's been a really hectic process to get it started, but it's been a very exciting time," says Boltus. "At this point, if you're not in the NCAA playoffs, you can still play the sport that you love and just do something that you've always dreamed about as a kid, which is to be a professional athlete, so it's kind of cool in both ways."
Below you will find a list of players whose teams lost in the NCAA Tournament's first round are now eligible to join their respective MLL teams, accompanied by their collegiate positions, institutions, and 2010 NCAA stats. Players who have already received and signed contracts are listed in bold.
Boston Cannons
Kevin Kaminski, middie, Delaware (14G, 3A)
Pat Dowling, middie/SSDM, Delaware (0G, 1A, 46 gbs, 19 cts)
Chesapeake Bayhawks
Steven DeNapoli, middie/SSDM, Hofstra (5G, 5A)
Michael Burns, middie/SSDM, UNC (2G, 0A, 22 gbs, 5 cts)
John Austin, middie, Delaware (7G, 3A, 11gbs, 4 cts)
Denver Outlaws
Billy Bitter, attack, UNC (25G, 14A, 35 gbs)
Steven Serling*, middie, Hofstra (3G, 6A)
*Sterling suffered a spleen injury injury early in the season and may petition the NCAA for an additional year of eligibility if he decides to return to lacrosse at all.
Hamilton Nationals
Ryan Flanagan*, defense, UNC (3G, 2A, 44 gbs, 29 cts)
*As detailed by Danielle Bernstein's article earlier this week, Flanagan will likely miss the 2011 MLL season to pursue medical treatments for several nagging injuries.
Long Island Lizards
Jay Card, attack, Hofstra (29G, 17A, 23 gbs)
Brian Karalunas, defense/LSM, Villanova (0G, 1A, 72 gbs, 70 cts)
Matt Stefurak, defense, Delaware (19 gbs, 8 cts)
No players drafted by the Rochester Rattlers were on the losing end of their first round games.
A few guys from last week's batch have signed contracts with the league since our last post.
Brown's David Hawley signed with the Boston Cannons.
Georgetown's Dan Hostetler signed with the Chesapeake Bayhawks.
LeMoyne's Matt Chadderdon and Stony Brook's Jordan McBride signed with the Rochester Rattlers
Stony Brook's Adam Rand signed with the Hamilton Nationals.
The rookie pool show grow larger still as programs rich with MLL picks face potential elimination in the quarterfinals. Check back next week to see who is next to transition from the amateur to professional status.


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'"With a better start, we wouldn't have had to put the run together that we did," Ruff said in HSBC Arena. "The start of the season I find as a coach is a very important time. It sets you up for the rest of the year."'
With Ruff locked up, Sabres set their sights high
April 30, 2011 Submitted by
Via: Buffalo News


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President's Office
Completing your college education is the single most important thing you can do to improve your circumstances and those of your family and community. Skyline College is one of the finest institutions of higher education in California located right here in the San Francisco Bay Area. It is here that you will enjoy a richness of diversity in cultures, backgrounds, languages, experiences, histories and perspectives. This globalized campus hosts a number of excellent programs and services that are designed to serve you in your efforts to gain an education or skill, enter or advance in the workplace or transfer to a baccalaureate degree granting institution.
The great state of California has made a wonderful commitment to an Educational Master Plan that empowers its residents by providing access to higher education. While we all must remain committed to the investment in public education, you are the one who has to pursue your education with a messianic zeal. It is this education that will free you of many of life's limitations and liberate society as a whole.
Famed author and intellectual, bell hooks (she does not capitalize her name) said on page 207 of her 1994 seminal book, Teaching to Transgress:
"The academy is not paradise. But learning is a place where paradise can be created…In the field of possibility we have the opportunity to labor for freedom, to demand of ourselves and our comrades, an openness of mind and heart that allows us to face reality even as we collectively imagine ways to move beyond boundaries, to transgress. This is education as the practice of freedom."
I urge you to practice until you get it right. Get an education as if your life and the lives of future generations in your family depend on it – because they do.
President of Skyline College


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"Worst Cache Ever"
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Joined: 06 Jul 2003
Posts: 673
Posted: Wed Mar 31, 2004 8:45 pm
Post subject:
tomslusher wrote:
Anyone could write up an eloquent story about a cache and make it sound like the best ever.
It would be a hoot if somebody could sell us the "worst cache ever" as the cache of the month.
True story. On the first day of Boy Scout summer camp one year, all the patrol leaders had to attend a meeting with the camp counselors. The counselors laid down the camp rules, and then mentioned that we might want to plan a day hike for our patrol. Many day hikes were available.
On the wall was a picture poster of "beautiful Iron Springs", a nice lake surrounded by trees a few miles away. There was a map showing how to get there. I took the map and decided to take my patrol up there later in the week for an overnight.
So later that week we packed light for an overnight and set off on a beautiful day to hike to Iron Springs. Well, the map we had was not a topo map, and pretty soon we were hiking up the side of the mountain. We kept on hiking, and the trees started getting pretty thin. Hmm, it must be up and over this mountain, we thought.
Pretty soon, there were no more trees. Just mountain laurel. We kept hiking because that meant we were near the top. Finally, we rounded a group of rocks and there was the sign:
Welcome To Iron Springs
There, chained to a tree, was an old army cot. With iron springs.
We spent the night up there. Didn't bother to pitch our tents, just laying out under the stars. To make our misery complete, in the middle of the night it started raining.
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Past MnGCA Board
Joined: 14 Mar 2003
Posts: 327
Posted: Wed Mar 31, 2004 8:56 pm
Post subject:
The sound of the semis zipping by on the freeway sounded like a bird singing a sweet tune in the morning. The gravel being pelted onto my face made me think of when I was a child and snowball fights we had.
I spent about 30 minutes after finding that magnetic micro, just looking at the wonderful craftsmanship of that guardrail. I inspect how the bolts hold it tightly together and the skill involved with anchoring the wooden posts into the ground. Sheer genius!
The 6 foot walk back to my car was beautiful! Many wonderful sights along the way. I saw that my plates were expired.
All in all, one of the finest caches yet.
(I can rip on them because I own a couple
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Past MnGCA Board
Joined: 23 Mar 2003
Posts: 1070
Posted: Wed Mar 31, 2004 10:01 pm
Post subject:
As we drove through the parking lot, our GPSrs confused us for a moment because we knew it wasn't more than 100 feet into this huge park. Finally we turned around and parked on the side of the road into the park and walk out 80 feet away. A trick indeed! Almost had us fooled for awhile, there.
Amongst all the mysterious garbage that must have blown in, there's buckthorn and stickers brushing against my legs. Just as I'm trying to identify this crazy different form of prickly growth in my "Weeds of Minnesota" book, someone yells out "GEOBEACON!" and from 50 feet away I see the most obvious, blantant cache location in a broken tree stump. As I'm stumped by the complete reverse-psychology -- thinking that no one would ever place it there -- I turn around to see Arcticabn is already signing the log. He found it inside the rusted tin that was partially wrapped by a faded WAL-MART bag that's almost in 3 pieces -- aged and weathered to perfection. If you've seen the area, you'll know that there could have been no finer camo. Perfectly done.
He's taking his time, as the logbook is soaked - and likely the reason it's higher than a 2 star rating, because the homeless guy we saw was harmless. All the time we saved at the cache allowed us to enjoy watching the 12 year old morons have sword fights with the sticks they broke off the trees near the swingset. I recommend bringing a folding chair and some peanuts - and watch the free show.
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At first I was totally against the new membership options. I missed the way it was before, especially the amount of shows. I was more into the drama, still am, but I do love anime. I'm currently in my free trial, and I've come to the conclusion it's worth it to be a member. I'm hoping to see lot's more shows added, and more improvements. Thanks Shinji.
Starting to get more active on here.. hit me up
I've been "around" CR since 2006.
For those who have been around here for that long, you would remember the times of organized chaos in the forums, multiple videos of the same episode from a show, and when we used to have our own fansub service.
I've certainly missed that a lot.
i not really obssesed with cr because u have to buy memberships to watch new episodes of anime and drama i wish cr can change to free shows oin everything new and old
Yessssss! Gintama continues, (x_x) really tired. summer, now ill study more,\"u\"
Toasters don't toast toast, toast toast toast.
I can't download the episodes ... so a membership isnt worth it . I can download and watch the episodes else where and without waiting a week .
Waiting for sasuke to kill Itachi
Again , and I repeat incase someone is listening ... if I could download the episodes I would have a membership .
Waiting for sasuke to kill Itachi
@Cyberpirate how do the anime writers get money if we buy membership with cr bucks then rofl
Yessssss! Gintama continues, (x_x) really tired. summer, now ill study more,\"u\"
i just wish that cr would obtain more series that's all really, my genre for shows is kinda limited but yeah... sigh
going black friday shopping tonight at 12am wish me luck everyone.
Toasters don't toast toast, toast toast toast.
I only have one wish for CR. Please acquire Animal Tantei Kirumin then I will be very delightful
Bored zzzzzzzzzz~
The site is nice, but the subbing for Bleach and Naruto is odd. Some things are in English, while some things are in their native language.
I'd really like if CR could request that the subtitling group keeps everything in the native language and provides a subtitle at the top, similar to how Dattebayo used to do it. A lot of the things in Naruto/Bleach are really etched in it's local lore and doesn't translate well to English, so providing a translation at the top is better.
Also, opening/ending subs.
The quality of the videos themselves are great though. Watching Bleach in 720p is awesome. Too bad there's no 1080p (Not possible due to the broadcast quality but oh well!)
I have enjoyed this site and have been here for many years it lots of good things and some bad things were the anime we lost in past but i still really like CR ^w^
CR Premium has been worth it with new anime, and i enjoy the site. but i miss some of the old anime titles they use to have on here. zero no tsukaima, hanaukyou mai tai, sky girls, kekkaishi, etc.... a lot of OVA's and shorts that is hard to find other places.
Eh, doesn't do much for me. The selection is okay and it's subbed but the media player is horrid and I find myself streaming a lot more stuff over at FAILimation, Netlfix (DVD rentals too), ANN (non CR shows), and The Anime Network. I do like the website layout but the playback irritates me sometimes with it's lag and stutter which I don't encounter with any other site so if no improvements or changes are planned then it won't do me much good to renew the membership.
But, never know, I still have to wait a few months for that to run out and technology is always changing.
Taco Bell, beer, and anime... ain't life great?
I personally am not satsified with the premium membership.
I don't even get all the titles, yet I pay same amount of money as every other premium person, but they get more titles, since they live in USA.
Where as I live in Denmark area.
That is one major rip-off which none of thos reviws state.
I will aknowledge CR, when they get me all the tiles I PAID for.
Heck even in legal terms I can sue, for not giving me everything I am paying for.
Even if they do not have rights, they should cearly state in the premium page that some Anime Memberships will not have all titles, since they live outside the region license.
Which then leads to anothe matter, why should we who don't get all titles, pay as much as those who get all titles?
hur durr fish


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