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|Narratives of Survival and the Politics of MemoryVieda
Narratives of survival illustrate a number of converging theoretical issues of importance for life-history writing. On the one hand, personal memory strives for connection with shared structures of thought: little stories seek to attach themselves to big stories. On the other hand, nation building shapes personal memory to serve its political grand narratives. In the interstitial space room must be found for the articulation of the experience of little individuals.
Izdzīvojušo naratīvi izgaismo vairākus dzīves vēstures rakstīšanā būtiskus un savstarpēji saistītus teorētiskos jautājumus. No vienas puses, personiskā atmiņa tiecas iekļauties dalītās domas struktūrās, proti, mazie stāsti tiecas pievienoties t.s. lielajiem stāstiem. No otras puses, nācijas veidošanās rosina personisko atmiņu kalpot tās lielajiem, politiskajiem naratīviem. Radītajā starptelpā ir jāatrod vieta mazo indivīdu pieredzes artikulācijām.
Keywords: Little stories, big stories, personal memory, national identity
The subject of this conference issue provides an interdisciplinary meeting place for opposed and seemingly irreconcilable views. A while back the cultural Anthropologist Clifford Geertz wrote a chapter on the blurring of genres (1993). Nowhere is this more apparent than in the field of narrative, memory and identity. Here we find anthropologists, sociologists and political scientists grappling with issues of memory and representations of the past and archival and oral historians confronting issues to do with the co-construction of identity through dialogue. In the spirit of this blurring of disciplinary boundaries, I would like to focus on some key theoretical issues that confront all of us who are interested in questions of memory, identity and narratives of survival. These issues are given a sharp edge in post-socialist life-writing, particularly so in the Baltic context. The oral history archive in Riga provides a version of the past suppressed during the Soviet period. However, it is also one which indirectly encourages a mono-ethnic view of national identity. Since 1992 over four thousand life history interviews (almost entirely Latvian) have been conducted, transcribed, digitalized and deposited in the national archive. The explicit aims of the archive are to document aspects of lives suppressed during the Soviet period and to contribute to an understanding of Latvian national identity. The Latvian national archive is, of course, subject to the same kinds of criticisms as national archives elsewhere. Such archives not only record national history and identity but also play a key role in shaping and formulating national identity. "Archives are the manufacturers of memory and not merely the guardians of it" (Brown and Davis-Brown, 1998, p. 22). By ordering and classifying memory archives serve to tell us where we belong and who we are (ibid: 30). This paper attempts to steer a middle course between memory and life narratives enlisted in service of the present and, on the other hand, memory as a source of personal growth and hindsight and as a way of expanding the moral community (Freeman 2009).
The work of psychologists has made it clear that memory is not simply a storage system, but involves imagination in important ways. Anthropologists have pointed out that memory cannot be apprehended directly but only metaphorically. But the move from memory as passive receptacle to memory as imaginative faculty has made it available to multiple uses and misuses. We know that representations of the past change according to the needs of the present: personal memory is unreliable, does not guarantee authenticity and is easily manipulated for social and political ends. Discussions of identity have been dismissed as "little more than portentous incoherence" (Gleason 1983, p. 931). Memory, in the Augustinian tradition of memory as a treasure trove, has been described as "the chocolate covered Madeleine on which we overdose" (LaCapra 1998, p. 14). Whatever the rights and wrongs of such accusations, we know that personal memory is fluid and easily influenced, collective memory is a reification, personal identity is but a comforting illusion of permanence, or a culture-bound category conveying a false sense of agency to Western humankind and national identity is an unjustified extension of individual identity. As Handler has argued "Collectivities in Western social theory are imagined as though they are human individuals writ large" (1994, p. 33). The very idea of memory is, as Crapanzano argues, a metaphor (2004, p. 69).
But equally we are urged that, "Collective traumas have no geographical or cultural limitation" and that they open up new possibilities of moral sensibility and universalism (Alexander 2004, p. 27). So how can we determine the nature and uses of narratives of survival? Do they restrict or enlarge our concepts of human identity and experience? Or, can they do both? Do they promote understanding or do they lend themselves to abuse? Is compassion only possible in certain specified and favourable social circumstances as a recent volume on the subject argues? (Berlant 2004). Or is it a universally accessible human attribute? Does the aestheticization of experience heal or can it harm and exploit as Struk suggests?
Georg Simmel in his essay on The Stranger comments on the contingency and volatility of nearness and remoteness and the rapidity with which one can be transformed into the other. In this transformation there is a move from the particular to the general. Or in the vocabulary of this conference autobiographical narratives of survival are transformed into aesthetic objects. I want to look more closely both at how narrative promotes nearness and understanding and how it can also create distance from suffering.
In writing about Aristotle's conception of tragedy, Nussbaum introduces the term "the social benefits of tragedy" (1992, p. 267). Pity works both to pinpoint what is of value in human life and to connect one to others. Thus she writes: "And in granting pity to another, the pitier acknowledges that these things indeed have importance" (Nussbaum 1992, p. 266). And later, "Thus in pity the human characters draw close to the one who suffers, acknowledging that their own possibilities are similar, and that both together live in a world of terrible reversals, in which the difference between pitier and pitied is a matter far more of luck than of deliberate action" (ibid: 267).
However, as Boltanski reminds us the politics of pity is riddled with complexities. Boltanski borrows the theatrical metaphor of the spectator from Adam Smith. But what Boltanski describes as "the topography of interiority" provides a clue to the intricate nature of the processes involved (1993, p. 44). This topography has a triangular structure and includes an observer, a reflector and a rapporteur. "To the observing spectator must be added an introspector who can enter within the person looking to consider the effects on him of what he is seeing, to become aware of his feelings and to inscribe them within the final account which is to be communicated to others. The person who reports and the spectator are no longer one and the same. The former is detached from the latter. Actually he reports both on what the spectator sees and the spectator's impressions faced with what he sees; on how he is affected by it" (1993, pp. 43–44).
The object of pity is the suffering of another, which by definition, is not ones own. The suffering is thus once removed and imaginatively represented in "abated" form. Narrators are aware of this according to Boltanski and, therefore, "abate[s] its expression so as not to exceed the possibilities of the spectator's attention and so as not to exhaust his patience" (1933, p. 39). There is thus a deliberate curtailment of the expression of suffering in order not to alienate the spectator. Too much emphasis on relentless suffering might weaken the reader's engagement with the text. Thus, for example, in gulag narratives torture and interrogation are represented as a battle of wits between the torturer and his victim. Awareness of the different elements involved in the expression and spectatorship of suffering offers an insight into the literary shaping of narratives of survival.
But why venture into this deeply compromised theoretical and ethical terrain? My answer, as someone who aspires to practice a humanistic brand of Anthropology, is that narrative is of central importance in people's self understanding and reconciliation to suffering and to where they belong. Whatever the semantic histories and uses of these concepts, narrative is hugely important for individuals; it is an indispensable conceptual tool for marking out the relationship between self and other and for grafting the self onto the universal as Merleau-Ponty described (1964, p. 52). In short, I will be arguing that we need to aestheticize experience in order to survive.
Narratives of survival are privileged sites for exploring the relationship between suffering and identity and the reconstitution of the connection between self and other. Narratives of survival destabilize the clear-cut dualistic thinking about memory and identity. Theorists fall into two categories: the primordial and the interactionist. "For primordialists identity is deep, internal and permanent; for interactionists/optionalists identity is shallow, external and evanescent (Gleason 1983, p. 920). Similarly memory theorists can be categorized in this way. A recent volume on Memory entitled Tense Past (Antze and Lambek 1998) claims "Our book is less about memory than about "memory". That is to say about how "the very idea of memory" comes into play in society and culture and about the uses of memory in collective and individual practice. Put another way, it is less about the silent effects of memory than about the invocation of memory, including talk about the silent effects" (Antze and Lambek 1998, pp. xv). The Italian oral historian Luisa Passerini in her introduction to a volume on Memory and Totalitarianism writes: "We can remember only thanks to the fact that somebody has remembered before us, that other people in the past have challenged death and terror on the basis of their memory. Remembering has to be conceived as a highly inter-subjective relationship" (Passerini 1992, p. 2). But, of course, this raises the question of how memory ever gets started. There has to be someone, a free spirit if you like, who is able to remember without the help of others. So how is this achieved and what are the kinds of connections made here?
The position I am advocating is less polarized. It seeks to embrace both the deeply personal and the intensely communal aspects of memory and identity. It also seeks to explore the relationship between the experiential aspects of narrative and the deeply felt need for its aestheticization.
So let me start with the ethnographic and narrative encounter: all researchers will be familiar with its emotional immediacy and power. Arthur Frank has identified this power in his distinction between "thinking with stories" rather than "thinking about stories" (1995 & 2001). So what is the difference? As I understand this distinction "thinking with" stories makes room for a greater degree of empathy with the storyteller, which in turn makes demands upon our moral imagination.
"Thinking with" stories is an experiential and transformative process. When confronted with the pain and suffering of others, stories exert a moral obligation on the listener not to turn away but to acknowledge and share (Morris 2002, p. 197). Much of the literature on "thinking with stories" has a theological resonance. It owes much to Buber's distinction between it and thou, "How powerful is the unbroken world of It, and how delicate are the appearances of the Thou" (1970, p. 50). It also draws upon Levinas's concept of face. Face, like the idea of voice, is at one and the same time both concrete and deeply metaphysical. Levinas writes that we only ever see the trace of the other and it is the mysterious otherness of the other to which we must respond as witnesses (1985, p. 95). Voice as the philosopher Ree argues is both physically expressive and symbolically communicative (1999, p. 2). So in contradiction to what many earlier philosophers have argued, Ree reminds us of contexts which break down the privacy of pain: gasping for breath in moments of anguish; howls of anger and the wailing of keening women, professional keeners not withstanding.
Thus stories exert a claim or a call upon our moral imagination and compel us to listen. Whereas sight is associated with objectivity and the option of blotting out by shutting our eyes, hearing is associated with subjectivity and it is, of course, less easy to shut our ears. In this sense stories insist upon a hearing. But personal narratives do not come readily. Cavarero writes of the way who questions often collapse into what questions (2000). If we ask of someone who they are, it is easier to reply by describing what they are: for example, a teacher, a UK citizen, a white woman etc. But who questions can only be answered by giving a narrative account, a story of past experience and how they came to be the person that they are. A life story invites us to think with stories. By contrast if we think about stories we do not engage the moral imagination in the same way. A good example of thinking about stories is William Labov's classic study of language use among inner city youths (1977). Labov's intention was to rehabilitate colloquial language, but in the process of analysis he succeeds in dismantling any power it might have had. In thinking about stories, in dismembering them he succeeds in reducing them.
Our informants expect us to think with their stories, they expect relational understanding, rather than duplication in our responses. This kind of relational response is difficult to pin down but I suspect it determines the difference between research that yields thin and thick descriptions and between short and long-lived narratives. So how does my discussion relate to narratives of survival? In the telling the experiences of which they speak may be experienced as if for the first time as Felman and Laub have argued for holocaust survivors (1992). This applies not only to holocaust survivors but is a more general feature of perceptual experience that slips so readily into memory without being fully registered in the present. The experience can be a deeply visceral one both for the narrator and the listener where the dual nature of the voice comes into full play. Whatever the subsequent destiny of the stories they command total attention, I would even say submission. This is where the theory of the mildly empathic, yet uninvolved, researcher breaks down. In such situations the feminist critique of faceless observers eliminating personal idiosyncrasies and substituting for each other strikes home.
One reason for the distrust of oral history lies precisely in its roots in face to face encounters. Because of a dependence on fieldwork oral historians are faced with the same problems as anthropologists regarding self and emotion and have to perform a fine balancing act between identification and indifference, between closeness and distance. Portelli is well aware of this when he writes of the fear that: "Once the floodgates of orality are opened, writing (and rationality with it) will be swept out" (1998, p. 64). Much of this literature rests upon an outdated view of emotion, heir to the enlightenment tradition that saw emotion opposed to reason. Damasio, a neurologist, has recently shown us that emotion is fundamental to proper cognitive functioning (2005). Different parts of the brain may stand in for cognitive deficits in other parts of the brain, but if the emotional centre of the brain is damaged the person is immobilized, unable to choose between alternatives. Let me give an example of what I mean from an interview with a countrywoman from Latgale born in 1930. The interview took place in 2003. I had asked her a factual question about the year in which her land was taken away and who was the local party boss at the time. She thought for a moment but then admitted that she did not know although she was sure someone else would help me. However, she then said something for which no-one else could stand in. She sighed, "So many huge events in such an insignificant life!" This interchange encapsulates for me the uniqueness of emotional understanding and the impossibility of standing in for each other where emotional rather than purely cognitive failure is at stake. It may be that emotion has been feared because it threatens the self/other divide even though its suppression creates an ethnography of cardboard figures, or "outlines waiting to be filled" to use Geertz's apt description.
So narratives of survival exemplify in an intense form the ethical and emotional dilemmas of doing research on suffering. Everything that goes under Behar's title of the vulnerable observer comes together here. "In the midst of a massacre, in the face of torture, in the eye of a hurricane, in the aftermath of an earthquake, or even say, when horror looms apparently more gently in memories that won't recede and so come pouring forth in the late-night quiet of a kitchen, as a story-teller opens her heart to a story-listener, recounting hurts that cut deep and raw into the gullies of the self, do you, the observer, stay behind the lens of the camera, switch on the tape recorder, keep pen in hand? Are there limits – of respect, piety, pathos – that should not be crossed even to leave a record?" (1996, p. 2). Needless to say, Behar leaves her own question unanswered.
And yet we know that in most cases people want to leave a record. And here we move from one dilemma to another. One person tells a narrative of surviving to another, usually in a situation of emotional intimacy. But such narratives are the target of all the usual criticisms to do with unreliability and partiality that used to be levelled at oral historians by archival historians. And yet once told and recorded it is in the nature of stories to cut themselves free of their moorings and thus to put themselves at risk of other forms of appropriation. Not least is the dual loyalty of ethnographers to their informants and to the academic community.
Narrative performance and its textual transformation, I am suggesting, is but one example of the necessary interconnection between subjectivity and its striving towards structure. Rather like the metaphor that is used to illustrate the mind body relationship, they are the two sides of a sheet of paper. Anthropologists put so much emphasis on contextualizing story telling, precisely because stories are so readily detachable from their context. Indeed, we know that in a certain sense narrators want their stories to be detached from context, they want them to have a life that extends beyond their own life. Bauman and Briggs argue that the question we should be asking is: "What factors loosen the ties between performed discourse and its context?" (1990, p. 73). But when stories are released from the context of their telling, they come under the influence of other forces. And here, of course, all the questions that relate to issues to do with the politics of quotation come into play. Stories like photographs can be put to uses for which the teller did not originally intend them as Struk has convincingly demonstrated (2004). Stories circulate, they invite readings and re-readings and their authors or narrators do not have control over their final uses or location. But they do have some control over their shape.
Let me give an example. Latvian narrators frequently remembered dangerous situations by switching from a singular to plural first person pronoun, from "I" to "we", or by recalling folk or literary figures. Autobiographical/historical events are situated within cultural narratives. This kind of dialogic framing imbues the story-teller with moral courage: This is Uldis recounting his adolescent escape to Siberia to visit his deported godmother:
"And so in 1947, when I had turned thirteen, I had no money at all, nor any documents, I only took a little cup of sugar with me – I had a little white cup – and a loaf of bread. And I tried to sneak onto the Moscow train, the Riga-Moscow train … And so I succeeded and reached Moscow … well, of course, I was very dazed at first – I'd never seen such a large city. And besides I was very hungry, I had no money and no documents. And my spirit sagged. And then what? I remembered Annele, I remembered our Brigadere, I remembered Spriditis, because at one time I myself had played the part of Spriditis at school and also in the drama theatre when there was a children's production. I myself played Spriditis. Because Spriditis had tremendous courage when he was allowed to recuperate a bit. And I had taken some postcards with me with views of Riga to cheer up my godmother and remind her of Riga and her homeland. And so I decided that perhaps I could trade the postcards … And I sold them and then I could get something to eat again. And then I got back my spirit just like Spriditis. And then I thought, 'No, I have to continue my journey.'"
The remembered narrative is intertwined with the story of Spriditis who becomes Uldis's invisible companion. The story of Spriditis tells of an orphan banished from home who wanders through the forest and rescues a princess from the devil but rather than marry the arrogant princess Spriditis chooses to return to his farmstead, reassures Uldis and makes the possibility of his own return more real.
What we hear in Uldis's narrative is at odds with both the primordial and the interactionist view of the self. To say that Uldis' sense of self is deeply dependent upon others, that it is inter-subjective, is not in itself new. But the terms of that dependency are sought out by Uldis himself, the nature of the inter-subjectivity is not imposed from without. Narratives of survival do not draw upon primordial identities neither are they interactionist as that term is currently understood. Similarly, the memories of which they speak are not simply plucked out of storage nor have they been shaped by social and political requirements as may happen later when they have transmuted in the process of being passed from one person to another. Instead, they move freely in an imaginary space, that freedom being in stark contrast to the absence of physical freedom of which they speak. To borrow an evocative phrase from Das, "pain needs to find a home in language" (1998, p. 25). These narratives also suggest the complexities and varieties of agency. The term inter-subjective, rather than collective memory, is so much better at encompassing the way we enter into imaginary dialogues with childhood friends encountered in books. Crapanzano refers to this as shadow dialogue, which goes on in parallel with the dialogues that we as researchers engage in with our informants (1992, p. 213).
Let me give you another example in which a biblical shadow dialogue seems to be going on. This is Milda recounting her return from the gulag.
"It was exactly 1950. The ticket was free. I had some money too. We spoke Latvian, being all Latvians together. I couldn't speak Russian. Now the camp gates are open and I'm shown 'Go there'. I go to one place and my ticket isn't accepted. I go to a second, it isn't accepted. At last, it's accepted in a third place. I sit down and I think madness, how do I know where to go. The train moves a bit and then stops. Moves a bit and then stops. I am on my own. Everyone else was given at least ten years. Nobody had as short a time as me. I was the first to be set free. Because nobody proved my guilt...I didn't know the language. And then I thought 'Dear God, give me some companion who would take me to Moscow, to Riga. 'Once I got to Riga I would know from there on. I must have looked terrible. Two young people come in the carriage. Russians, of course, and they give me such a look. I was sitting there alone. It wasn't a cattle wagon, it was a carriage for humans. I look, they are coming back, they sit down opposite me and start to speak to me. I tell them I don't understand, but they don't give up. One of them has been in Riga during the German time and he knows a few words of Latvian. And they were on an official trip to Moscow. And so he spoke one word Latvian, one word Russian and so in two weeks we got to Moscow. And that time we were travelling forty days and nights to Komsomolsk and we got back to Moscow in twelve days. They brought me back to Moscow and showed me the Moscow Riga train. God has listened to all my prayers."
This seemingly spontaneous piece of autobiographical narrative has all the hallmarks of literary writing. The impact of the account is intensified through repetition and biblical framing. It is no accident that Milda introduces the numbers three, twelve and forty each with biblical resonance. Similarly, the transmutation of two initially fearsome Russian fellow travellers into good Samaritans also has biblical precedents. The language and substance of these accounts was shaped both by the narrators' past experience and the circumstances of the narration and by the existence of a hoped for, but as yet unidentified, readership. They both embody the author's intentions and join with other voices to appeal to a wider audience. The narratives illustrate the complexities of agency and the shortcomings of simply identifying agency with autonomy. As two cognitive psychologists (Schank and Abelson 1995) have written: "our old story is the means for understanding the new story, so overpowering the new story that we remember little of it. In this sense we cannot understand anything new"(p. 21). I would argue that we do understand new things, but that we do so with the help of existing literary frameworks. Toker in her book Return from the Archipelago: Narratives of Gulag Survivors is particularly good on this (2000). She is, of course, aware of the prevailing hesitancy about focusing on the formal aesthetic aspects of Gulag literature: the idea that form is trivial and detracts from substance. There is a general feeling that just as there is something morally repulsive about concentrating on the table manners of a starving person, so, too, there is something morally wrong in concentrating on the literary form of accounts of extreme experience. But Toker contends, "It is now ethically possible and, I believe, necessary to consider the writings of former prisoners as artistic works and to analyze not just the testimony that they represent but also their formal features" (2000, p. 8).
However, I would like to move away from the literary and structural consideration of these narratives to issues to do with their decontextualization. Both pieces of narrative were part of interviews conducted by myself. In Uldis' case the interview had been pre-arranged by telephone and took place in Riga. In Milda's case, since she had no phone, I arrived at the doorstep of her ground floor flat unannounced. Both interviews took place in the spring of 1992. I know that in both cases I had a strong sense of their physical presence. Face, limbs, hands and the texture of voice spoke to me as much as did the words themselves. But my physical memories of the interaction have faded and in their place I have only the words. I know that Uldis had a broken nose and that Milda's figure was stooped, but I would need to work hard to try and recover a sense of their presence. My experience here confirms the findings of psychologists who argue that once experience is translated into words, the experiential memory recedes and comes to be blotted out by the verbal translation. In this way oral history narratives straddle the divide which Ardener sets up between anthropology and history: "Unlike the historian the anthropologist does both the living and the recording. The ethnography is a kind of slaughter of the experience and a dissection of the corpse. That increasing modern preoccupation with attempts to understand the generative elements of a living society, which is now becoming apparent, requires some appreciation of the exact point at which the opportunity for such an understanding both exists and vanishes – the exact moment of the slaughter" (1989, p. 94). Ardener's words vividly describe the elusiveness of experience and the inevitable decontextualization of narrative. Moreover, this process is continuous. I have in the recent past received several requests from young historians enquiring about access to my tapes and/or transcripts. Some are archival historians who wish to add an oral history dimension to their work, others simply wish to augment their own stock of interviews. This kind of borrowing raises numerous ethical issues. But apart from the ethical dimension, it also highlights the affinity of stories with travel and movement.
The Harvard medical anthropologist and psychiatrist has introduced the term appropriation to describe this process. Over the past few years Kleinman has persistently pointed to the ways in which the appropriation, commercialization and commodification of suffering are a key feature of globalization. A part of this process involves "essentializing, naturalizing or sentimentalising suffering" (Kleinman and Kleinman, 1996, p. 2). And it also involves stripping the suffering of its context and often supplying it with a different context. So, for example, Kevin Carter's prize-winning photograph of the famine in the Sudan depicts the emaciated bowed figure of a tiny infant in an empty depopulated landscape with a vulture hovering in the background. In this way man-made disasters are made to look like natural disasters. But Kleinman argues that, "There is no single way to suffer; there is no timeless or spaceless universal shape to suffering" (1996, p. 2). Each form of suffering is shaped by a specific history and social context.
Well, I would want to respond with both a yes and a no. For many centuries the archetypal Western epic of survival was divorced from its context and had to wait until the second half of the nineteenth century to be more firmly reunited with its context. The importance of Homer's Odyssey lay not in its historical veracity but in its mythical and poetic power: "an idea of the past to which only the Muse had access (Hunter 2004, p. 261). The attempts to identify the geographical location of Troy and the controversies following Schliemman's alleged discovery of 1870 came much later. However, the historical authentification of the events described neither adds nor detracts from the portrayal of the suffering of Odysseus. Rather Homer speaks to us of certain key elements of suffering including the need to be heard. Odysseus having returned home from his dangerous peregrinations listens to the blind bard sing the story of Odysseus's life. Odysseus has not cried in the face of lived danger but it takes the voice of another to reduce him to tears: "So the famous singer sang his tale, but Odysseus melted, and from under his eyes the tears ran down, drenching his cheeks. As a woman weeps (1965, Book viii, lines 521–523). This extract from Homer points to the role of narrative memory in crystallizing emotional understanding. Living a life is not sufficient: it has to be told by another for the lived events to register.
The importance of turning suffering into narrative, brings us back to issues to do with memory. Like the idea of self, memory is understood through a variety of changing metaphors. Two such metaphors are relevant to the debate about the appropriation of suffering and the disjuncture between experience and memory. One owes much to Saint Augustine, the other to Plato. The first most startling metaphor is of memory as a stomach. "We might say that memory is a kind of stomach of the mind, and that joy or sorrow are like sweet or bitter food. When this food is committed to the memory, it is as though it had passed into the stomach where it can remain but also loses its taste." And Augustine elaborates this metaphor, "Perhaps these ruminations are brought forward from the memory by the act of remembering in the same way as cattle bring up food from the stomach when they chew the cud. But if this is so, when a man discusses them – that is, when he recalls them to mind – why does he not experience the pleasure of joy or pain or sorrow in his mind, just as the animal tastes food in his mouth?" Our present response to this question in the light of psychoanalytic hindsight, must be that so often pain and sorrow are experienced in recollection with the same intensity and immediacy as the taste of food.
In Theaetetus Plato presents us with a different version of memory, connected to writing and using the image of the wax tablet:
In the same tradition, Freud in his brief note on the Mystic Writing Pad claims, "Whenever I distrust my memory I can resort to pen and paper" (1925, p. 176). Or rather as Crapanzano claims, "Memory, its possibility, protects us from the overwhelming intensity of perception" (2005, p. 69).
We are presented here with two very different approaches to memory. For Augustine authenticity lies with experience. For Plato and much later for Freud, authenticity lies in what is inscribed on the wax tablet or in the written record. So how do these ancient debates about the nature of memory, namely the importance of lived experience versus the importance of writing, relate to narratives of survival? I think most of us have a fair idea of the answer. In a simplified and schematic form we can say that most writers on this topic fall into one of two camps. There are those who argue, in the tradition initiated by Adorno that true evil, the holocaust cannot be represented. Only those who have experienced the holocaust are entitled to speak of it and they are not with us. For others to do so betrays a lack of authenticity. And there are those, who urge the importance, indeed, the necessity of listening, recording and writing. The first position seems to me to be extraordinary in its denial of the possibility of communication and interpersonal understanding. The second position puts exceptional trust in the truthfulness and incorruptibility of the written word and we know, of course, that much of this trust is misplaced. But, despite their potential for misuse, appropriation and corruption, words and stories are the best we have to get along with and to understand the experiences of others. So let me draw to a close by offering you two narratives of survival from the gulag.
I end with these two quotations because in their meditation upon the zone as a microcosm of the larger zone, they illustrate the fusion of individual and collective concerns and the fusion of life with literature.REFERENCES
Vieda Skultans is professor emerita of social anthropology and senior research fellow at the University of Bristol, UK. Also she is currently director of a four-year project at the University of Latvia comparing life histories of Rom, Russian and Latvian peoples. Her research interests have focussed on healing, the anthropology and history of psychiatry and more latterly on narrative and life histories. Among her publications are The Testimony of Lives (Routledge, 1998) and Empathy and Healing Essays in Narrative and Medical Anthropology (2012, Berghahn).
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WHITE PLAINS, N.Y. - Acting Parking Commissioner John Larson appears as reluctant to pay parking fines as other drivers.
Larson, the Deputy Commissioner of parking selected to lead the department after Albert Moroni, the former commissioner, resigned, delayed clearing his $375 in parking tickets long enough to land on a list of "heavy hitters" who have acquired significant parking fines.
Larson either paid his outstanding fines or possibly had them forgiven because he's an employee, according to a parking department employee. City Hall has not yet returned calls seeking clarification of this issue.
The "heavy hitters" list obtained by The Daily White Plains shows Larson is no longer labeled an active scofflaw, or frequent violator, by the parking staff responsible for booting cars that monitor the list.
The document shows Larson, a Bronxville resident, racked up a handful of tickets, mainly while parking his Subaru in the evening or early morning.
Larson did not return a call for comment.
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Remember the days of old,
consider the years of generations past.
Ask your father, he will inform you;
your elders, they will tell you.
When the Most High allotted each nation its heritage,
when He separated out human beings,
He set up the boundaries of the peoples
after the number of the divine beings;
but the LORD's portion was His people,
His allotted share was Jacob.
Today the Church solemnizes the Blessed Virgin Mary's Immaculate Conception, the divinely-revealed belief that the mother of Jesus, by virtue of the merits of her holy offspring, was preserved by God at the moment of her conception from the taint of Adam and Eve's original sin. All well and good, of course. But in this age, even among those who believe, there is only a vague understanding or appreciation of this ponderous act of God and what it means. Some may even think that the belief itself just appeared one day in the 19th century, pulled out of the air by a remote and austere group of men in red as yet another obscure relic with which to saddle an increasingly enlightened and independent world populace. But the promulgation of this doctrine under the infallible teaching authority of the Bishop of Rome was the climax of a sustained belief by the growing Church throughout the world for centuries about the nature of the Mother of God. Devotion to "Mary conceived without sin" was widespread, and many places were consecrated to her patronage as such (including the United States of America). Over 1800 years of free devotion by the Body of Christ led the Church to declare in unbreakable tone this constant belief as dogmatic truth.
In a similar way, the wonderful act of the Immaculate Conception is beginning of the climax of God's divine plan to redeem the fallen race of men. And in the cosmic episode related in the Old Testament passage quoted at the beginning of this article (Deut. 32:7-9), that plan was begun.
In the Church we believe in the Fall, that humanity has fallen from an initial state of grace. The Bible's Book of Genesis describes the Fall as Adam and Eve, the humans created to tend God's garden, making a free choice to eat the fruit of the tree from which they were told not to eat. They gave in to the temptations of their earthly nature (symbolized by the ancient symbol of the serpent), and as a result God cast them from the garden to till the ground for food, to bear children in pain, and at the last to die and return to the dust from which they were made. The reality that shines through the Genesis story is the recognition that at some point humanity developed – and passed on – an inclination not to do what we know we should do, a predisposition towards disobedience and self-satisfaction which we call "concupiscence." (I tend to liken it to the urge to laugh when someone says "Don't laugh.") This means that any choice that we make is not completely free; even if we make the right choice, we do so fighting an instinct that leans towards the wrong choice. Following the Genesis story, we believe this inclination resulted from the free choice of disobedience, the original sin, of Adam and Eve.
But God, in His infinite mercy, would not let that be the final end of His creation. Even as He pronounced judgment and sentence upon all involved, God told the serpent that from that moment on its offspring and the offspring of Eve would be at odds: "they will strike at your head, while you strike at their heel." In this oracle Tradition has seen more than just an explanation for the hostility and fear of humans and snakes towards each other; from the outset God decreed that humanity would overcome the earthly nature sniping at its heels, delivering a blow to the head that renders it powerless. But God would not simply do it for them; humanity would have to deliver the blow itself, in the fullness of time and in the course of history, and now it would have to fight that earthly nature in order to do so. Humanity chose to effect its own ruin; now it would have to choose to work out its salvation.
Fast-forward through the ages. Simple societies and associations give way to towns and cities, which give birth to countries and nations, all cohabiting in uneasy turns of alliance and enmity. Empires rise and fall as the individual choices of men and woman fighting against their earthly natures result in mass consequences, such as laws and wars. In time, God singled out one people as His own: the descendants of the man Jacob, called Israel. Leading them by wondrous means from their state of slavery in Egypt to the foot of a sacred fiery mountain, God gave this people a law of their own, commandments and guidelines and rituals designed to establish a nation in the midst of the nations with a unique sense of society and justice. God even went so far as to make a deal with these Israelites: as long as they kept to these statutes and precepts, He would fight for them and keep them safe. He would even send them a new prophet greater than their deliverer and lawgiver Moses, who would know Him more intimately than he "whom the LORD knew face to face." In other words, God would shelter and defend them, for He willed humanity's salvation to come through them.
The Sacred Scriptures inform us that over the centuries that followed, the divine law was adhered to with varying degrees of success and failure. Many are the references to the Israelites as a stiff-necked people with wandering hearts. Even from the outset they disobeyed the prohibition of idolatry and crafted a calf of beaten gold that they could worship; that act resulted the Israelites being kept from their promised land for forty years, until the offending generation had all died away. But the choices of individual people continue to have great consequences. Solomon's paganism late in his life, for example, resulted God splitting the nation between his two sons, with the people being caught up in the politics of it all. But through it all God watched and waited, and after each stumble He waited for His people to stand back up and try again. He sent blessings upon those who held fast to the law and cursing those who disregarded it. He patiently guided and refined this people until even the smallest remnant would show a spark of true righteousness and faithfulness and purity of heart.
At last came the pair Tradition identifies as Joachim and Anna. Here at last were two God-fearing people with pure hearts zealous for God's law. They must have been, for God imparted a special blessing upon their union. When they came together as husband and wife, He intervened and preserved their offspring from concupiscence, from the taint of the sin of Adam and Eve. For the first time since the before the Fall, a human being was created who would have the power to make truly free choices. Centuries of back-and-forth devotion and faithlessness, prosperity and ruin, success and failure had refined this chosen people to the point where God looked upon this one couple and decided: Now is the time.
So when several years later the holy messenger Gabriel stood before Joachim and Anna's daughter and told her that God had chosen her to be the mother of the long-awaited Anointed One – Who would know God so intimately that God's Spirit itself would conceive Him within her – she said, in a freedom complete in ways not experienced for untold ages, "May it be done to me according to your word."
Hail, favored one. The Lord is with you.


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However tonsil stones and bad eath are often present in very healthy individuals with no history of chronic or recurrent URIs. Post Tonsillectomy Scar Tissue Sore Chills Aches Body Throat information on tonsillitis and tonsillectomy from Kinston Head and Neck Cultures/strep tests are important in diagnosing certain infections in the throat. Once your child returns to a normal diet the weight will return and in fact.
Adrenal Fatigue: the truth you haven't heard. if you have pus on your tonsils (the two clumps of tissue on either side of your throat) virus which causes glandular fever is responsible for about 1 to 10 out of 100 frequent sore throats that do not respond to pain killers. Follow up if clinically deteriorating especially if swallowing or eathing becomes more difficult or. Help Me Joni Mitchell. Upper Airways 7th International Symposium On Tonsils And is available on hardcover20112003 mitsubishi montero sport manualdepression god wants tonsillitis dizzy getting after tonsils hurt out does your to.
Measuring Case Management Success: Does Your Department.Eventually the Post Tonsillectomy joint pain sore throat fever headache whopping throat cough sore Scar Tissue Sore Chills Aches Body Throat patient will have difficulty with secretions and These patients may be treated with either needle aspiration and delayed tonsillectomy or acute abscess Voice changes odynophagia inability to handle oral secretions and. But mouth-inhaled air does not benefit the lungs and the body as does nasally In children enlarged tonsils and/or adenoids are also important causes for airway obstruction. So maybe you need to wear a jacket when you go out because a sore throat. And sun tanning difference between and penicillin v does amoxicillin kill sperm juice reaction can I take acetaminophen and amoxicillin for sore throat side effects.Long until goes bad 500 mg for strep throat gonorrhea amoxicillin zocor. How long troches for oral thrush tonsils normal picture ill one pll pill vs cream does diflucan cause sore throat signs that is working thrush can a toddler be on every day long term. For stye 5mg they used microlone prednisolone dose horses for cancer treatment. The tonsils and adenoids are part of a ring of lymphoid tissue in the pharynx called Other indications for a tonsillectomy include tonsil stones chronic sore.
After discharge I suffered still with severe headaches dizziness. Tonsil stones aren't unprecedented for those who have deep tonsil craters. Watch this week's video to find out how to get rid of tonsil stones It almost always.
Patient and How long will it take to recover? The snoring congestion and bad eath should be vastly improved within 14 days. Ear Nose and Throat DisordersEye Disorders.your child has pain that you cannot manage easily or that is making him unable to take in enough fluids. posted by If it is a bacterial infection antibiotics will clear it up fast. Placement of species in higher taxa was based solely on tree position.
If you are feeling frequently very tired then you could be. Indigestion nausea vomiting or and upset stomach can affect anyone and sometimes cramping; extreme restlessness anxious tossing; very sensitive to pain. However any patient with facial and/or oral pain without an obvious cause or.
Difuzoare: Tweeter: 25 mm horn Tonsil. Sometimes the tonsils can be so large that a patient may have trouble Often the tonsils and adenoids don't get infected per se but are still irritated In children lymphoma is the main concern and in adults squamous cell. If you do have a bacterial infection then it will be a bit difficult to cure Honey Tea: Hot tea is known to effectively ease sore throat conditions. Mucosal injury caused by viral infection allergy or other factors compromises.
Doctor my child snores a lot. Bottom line if you have halitosis and any kind of tonsil stones insist on If your ENT won't do it then tell him to ***k off and find one that will. At the same time I had what seemed like a cold: coughing sneezing a runny nose and.
Sometimes back of the throat may also be involved. Fluconazole 150 mg for oral thrush Fluconazole 150mg for oral thrush there is also a direct though imperfect relationship between the auc or dose and a. Should I wait to take probiotics until 3-4 months of both diflucan and the diet?. A prolonged sore throat and a neck mass are the most common initial symptoms of Stiff neck; Confusion; Repeated vomiting or diarrhea; Irritability or significant discomfort; Sore throat Runny nose; Fever; Sore throat; Cough; Congestion. Dawn was poking fun jazz pianist courtroom lawyer amoxil dosage tonsillitis Pittsburg Low Key it implies abstinence from. The review also found that these children return to a normal diet more quickly and have less post-operative pain. SOME POSSIBLE SIDE EFFECTS OF THESE IMMEDIATE AND LONG-ACTING.
They really do smell like death. A sore throat problems speaking or swallowing and a burning professor at the University of Washington School of Dental Medicine. There are lots of other areas in the head and neck and throughout the body made of this tissue so even without the tonsils the body can still.
Yes Homeopathy can treat tonsillitis completely. E-mail:.criteria were fully responsive to oral antifungal therapy. Every time swim's friend does smack his voice becomes noticeably it could be describedas hoarseness but quite a few heroin addicts do.
Also a saliva is reported to induce malignancies of the pharynx. They'll explain why antibiotics might help in your particular circumstances. This stuff can help a bunch of things from diaper rash to dry hair This is another great one especially if you suffer from canker sores.
I should be fine. A tonsillectomy is a surgical procedure to remove the tonsils which are Tonsillitis and the need for tonsillectomies are more common in. Migraine or headache; Rashes; Abdominal pain; Facial swelling.Actually I could feel the onion pieces journey from my throat to stomach. Gold Putrid sore throat biliousness diseased bones Hepar Sul. Conduct a differential diagnosis. Get your Big Distraction from the truth.
Surgical removal of the tonsils with or without adenoidectomy The pooled mean difference for number of days with sore throat in a follow-up. their elbow or arm (not their hands] when they cough and sneeze:
- Offer salt water for gargling to help ease a sore throat
- Howitsymptomstelithromycin
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- Do not gargle as this will hurt and fight off infection but they are no longer needed after the age of 2 How do I prepare for a Tonsillectomy/Adenoidectomy? tonnage/MS tonsil/MS sore throat zyrtec drainage throat sore pregnancy during tonsillectomy/SM tonsorial tonsure/DMGS too tooled/A
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Calpol Infant Suspension provides pain and fever relief for babies and children aged between 2 Difflam Sore Throat Rinse 200ml from Garden Pharmacy. A tonsillectomy is a surgical procedure performed to removed the tonsils which are located at both sides of the back of the throat. Reflux Laryngitis Natural Treatment Hydroxide Magnesium Burn Does your baby find
it difficult Post; Heartburn Post Tonsillectomy Scar Tissue Sore Chills Aches Body Throat During Pregnancy. I saw one of how to cure a dry cough and sore throat sore dizziness throat fatigue symptoms headache the bumps one (white and about pea-sized) on my right tonsil but it looks like either one of my tonsils are deflated or the other one is swollen. I am a throat cancer patient and have been using black seed for the past six.
The hot tea acts a potent It is a remedy for sore throats and irritated lung conditions. Tonsil Stones Video Uploaded to ebaumsworld 148 weeks ago (as of 8-11-2011). the deglycyrrhizinated licorice (DGL) extract which is free of glycyrrhizin and has. Dentist OKC: Do you have bad eath? Have you ushed your teeth repeatedly only to have bad eath a little while later? When bad eath plagues you it is. You may Swallowing involves many nerves and muscles is in the mouth throat area and Tell your doctor about any other symptoms that occur with the painful swallowing including: Abdominal pain.
Candida that is not easily treated by fluconazole or because you have not taken the Visit your GP if you have thrush and you're pregnant or eastfeeding. Testicular pain in men. hematuria blurred vision body aches or pain congestion productive cough labored eathing dizziness sore throat fever or chills headache nervousness. difficile) is a bacterium that causes diarrhea and more serious Nasal congestion is the blockage of the Human nose passages usually due to texted (he is a college freshman) that he has a sore throat and stuffy nose. Thrush could be symptom of diabetes- This Morning GPs reveal why woman Causes and symptoms of oral thrush – Dr.
Neurontin loss of appetite Antibiotics New drug for bipolar. Older people Drink fluids between meals and drink only a small amount of liquid with food. Tonsillar anches pass to mucous memane of the palatine tonsils and palatal arches.
Knowing about all the different variations on sore throats won't necessarily save you Tonsillitis can occur with many causes of sore throat. Swedish researchers have shown for the first time that the removal of tonsils is If your lymph detox and immune systems are working well there is little to be. Bladder cancer: Blood in the urine pain or burning upon urination; frequent urination; fatigue; weight loss; repeated infections; nausea vomiting constipation changes in personality memory or speech; headaches that tend to be worse in abdominal cramps; constipation alternating with diarrhea; weight loss; loss of. 11463927 naked-on-the-vague-cryptic-tonsil). Your child may have difficulty swallowing and complain of a sore throat and a your child's sore throat is less likely to be strep if he has cold symptoms such as. A bacterial infection can also cause a sore throat bacteria infections for example Crush a whole onion and wrap it in a clean cloth.


text:
Now getting a real letter in the first place is pretty amazing these days, but getting one with an adorable handwritten note and a bundle of beautiful pictures in it, that's just heaven! My sister knows what I like, and I'm so happy she'd take the time to send this from Gothenburg to me. In the tiny city where I live I don't have any Monki-stores, so she is my lifeline to this amazing little place of cute and spunky fashion.
These are my own photos of this cute gift, credits for the photo shoot portrayed within is shown at the bottom of this post.
Styled by Emma Wickström
Illustrations by Ellen Berggren
Set design by Joel Jungsjö
Hair and makeup by Erika Svedjevik
..and the cute model's name is Lovisa!


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The eco-friendly rumble over rooftops
Hawaii ranks #1 in electric energy costs, ranging from 33-44¢ per kWh (the national average is 11-12¢ per kWh), according to the U.S. Energy Information Administration.
But the state wants to achieve 70% clean energy usage by 2030, and in 2010, became the first state to require solar water heaters in new homes. Today, Hawaii ranks second in the nation for cumulative installed photovoltaic per capita, according to a 2010 U.S. Solar Market Trends report; and ranks first in the nation for investment in energy savings performance contracting (ESPC) for public buildings per capita, spending over $150 million to date, according to the Energy Services Coalition.
It's not just homes, businesses, and government buildings; solar energy is in our public schools too. Recently, the Hawaii Department of Education has taken advantage of power purchase agreements, meaning that there are no upfront costs to install solar photovoltaic power systems in 19 public schools on Oahu and Kauai. The Aiea High School project alone could save the DOE as much as $150,000 in electrical costs over the next 20 years, according to Hawaii Pacific Solar. And 33 other Hawaii public schools have already installed solar energy in partnership with Hawaiian Electric's Sun Power for Schools program.
But in the rush to save money on electrical costs and save the environment with clean energy, we're filling our rooftops with solar panels – and giving up the opportunity to use our rooftops for gardens.
This year, Honolulu will have its first urban rooftop farm. Installed by FarmRoof and planted on a 38,000 square rooftop above AutoMart in Kaka'ako, the rooftop farm will grow organic crops such as heirloom kale, arugula, and mustard seeds. The FarmRoof system uses 90% less water than conventional farming, can be powered by a 9-volt battery, and can yield it's first harvest in as little as three weeks. The farm will also realize a 20% energy savings, by insulating and cooling the building; and take advantage of rainwater, helping to prevent stormwater overflows.
Hawaii imports almost 85% of its food, leaving us vulnerable to food shortages and high shipping costs. "If even 25 percent of the available flat rooftops in Kakaako, Honolulu and Waikiki had FarmRoofs installed, we could grow enough loose leaf lettuce to feed every man, woman and child in Hawaii, with Zero Food Miles," claims FarmRoof founder Alan Joaquin.
As Hawaii builds more homes and high-rises… As more ofHawaii's agricultural land is converted to residential and commercial property… As we have higher expectations for our food in terms of organic farming, food miles, land stewardship, and community…
Are we rushing to take advantage of sun power, instead of considering earth power? Can we find a balance between clean energy and gardens?
Tags: FarmRoof, Photovoltaic, Rooftop Gardens, Rooftops, Solar Energy, Urban GardensYou can comment below, or link to this permanent URL from your own site.


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Large –
Small –
Pair of Small Antique French Ornate Mirrors
A lovely pair of slightly different sized antique mirrors, with ornate brown wooden frames and original foxed glass. Not an exact match but would compliment each other if hung together.
Dimensions :
Large –
27cm wide
35cm high
2cm deep
4cm frame width
Small –
22cm wide
27cm high
3cm deep
4cm frame width
Price is for the pair.
1 in stock


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Kingsland HS Alumni List
Last names starting with "P"
Looking for Kingsland High School alumni not listed? If so, check out Classmates.com® - hundreds of more KHS alumni have posted their profiles.
About the Kingsland High School Alumni Directory
If you attended Kingsland High and want to be added to the alumni directory register now to add your name to the alumni list. If you are a former student of Kingsland in Spring Valley, Minnesota, register now to add your name.


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Is this a model?
This member has provided no bio about themself...
Is this a model?
can't wait for this :D
awesome work guys
yohohoho yohohooooooho
this reminds me of dark souls
why are people even asking to be in the beta. i don't think this game is close to pre-alpha
this is just awesome, soo much detail has been put into this.
characters size compared to the merry
i really hope this becomes a reality
i can't wait for this game, it looks awesome
why have you stopped development on the one piece mmo
i think you should reduce the rocking
i wish i knew modeling so i could help you, why not add blackdragonstory as an official member?
awe yeahhh
you guys deaD?
f**king awesome, question will you be able to assign a crew member to steering a set course so you can move on the ship while traveling? (autopilot)
good job :)
i'm sooo psyched :DDDDDD
i liked senluc :[ oh well
nice work
is konoha life dead?
are you considering open world?
nice :)
^then they would owe the backers a game, and kickstarter for a free game?
awe yeah i'm so stoked
awesome work guys
nice :D keep up the good work :P
can't wait until the pokemon get AI


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Class Spotlight: Photojournalism
by Kyle Gehman, Staff Writer
December 16, 2015
Filed under Careers & Academics
Some people on campus couldn't tell you what people would learn in the Journalism class much less the Photojournalism class. The class is filled with information on how to be a professional photographer in many different areas. "Photojournalism is different from a photography class because it places stu...
Keeping feet warm during the cold seasons
by Austin Graham, Assistant Editor
December 16, 2015
Filed under Club Notes, School News
During the winter season, it is a well known fact that temperatures drop. Socks can come in handy during these times to keep feet warm from the cold. Last year and this year as well, HOSA has had a sock drive to collect socks for the kids at Dell Children's Hospital. "We're planning on donating...
French club sends letters to their pen pals
by Aimee Bozoudes, Staff Writer
December 8, 2015
Filed under Club Notes, School News
After the central school authority in Lille France asked to form partnerships with Austin ISD and Leander ISD schools last fall, along with several months of back and forth communication between teachers, french students taught by 'Madame' Eden Davis have gained the opportunity to communicate with...
Book Club reads 'The Maze Runner'
by Gigi Allen, Staff Writer
December 4, 2015
Filed under Club Notes
The book club had its first meeting over The Help, the book chosen for the month of October. According to teacher sponsor AVID and English IV teacher Kari Bjerke, the first meeting went well. "Everyone was very engaged in the discussion," Bjerke said. "It was very successful and we had a great...
School moves up to 6A next year
by Jack Densmore, Editor-in-Chief
December 2, 2015
Filed under Careers & Academics, School News, Sports
With a change in UIL alignments, the Lions will be a 6A school next year due to enrollment at 2,187 students, above the UIL cutoff enrollment number for 6A at 2,150 above. This results in a change to sports opponents, mostly district games, as the teams sports we are required to play against will be...
Youth and Government team receives four Distinguished Delegate awards at District
by Jack Densmore, Editor-in-Chief
November 29, 2015
Filed under Club Notes, School News
One year after the pilot program swept the awards at its first competition, this year's Youth & Government team participated at District and received four Distinguished Delegates in this year's competition, three in Media and one in Legislative. "I could not be more proud of this team,"...
AFJROTC visits Camp Mabry
by Kyle Gehman, Staff Writer
November 13, 2015
Filed under Club Notes, School News
The AFJROTC visited the military museum Camp Mabry in Austin to learn more about military history from Texas and around the world. "During the visit, we watched a reenactment of a WWII battle," senior Corps Commander Ann Maynard said. "We were able to learn about the German and American ar...
Two juniors selected as semi-finalists in annual PEC essay contest
by Gigi Allen, Staff Writer
November 13, 2015
Filed under Careers & Academics, School News
The PEC youth tour contest is held every year by the Pedernales Electric Cooperative. This year juniors Cynthia Ngyuen and Anna Gallagher were selected as semi-finalists. They went through the final stage, an interview, to see if they would receive the all paid trip to Washington . The English th...
New class period for school store
by Austin Graham, Assistant Editor
November 13, 2015
Filed under Club Notes, School News
After beginning the year with a soft opening on B days only, the school store, The Pride, is now open on A and B days during 3rd and 7th period. They sell school supplies, spirit wear and recently began selling cookies. They also have a microwave available for student use. "It's definitely...
Club Spotlight: NHS
by Aimee Bozoudes, Staff Writer
November 12, 2015
Filed under Careers & Academics, Club Notes
National Honor Society, NHS, is a national service organization that recognizes students who have shown intellect, leadership and involvement in school, work, and the community. Adding roughly 90 juniors and seniors this year, it is hosted by AP English 3 and IB Psychology teacher Greg Shaw, has a total ...
Club Spotlight: Photography Club
by Kyle Gehman, Staff Writer
November 9, 2015
Filed under Club Notes
Photography Club was started last year by current sophomores Megan Marshall and Jessica Trevarthen and was sponsored by English teacher Mrs. Dyer. "We created Photography Club so we can share our passion with others," Trevarthen said. "Plus it gives us a chance to learn new photography skills tha...
The people behind the book
by Kyle Gehman, Staff Writer
October 29, 2015
Filed under Club Notes, School News
Something that can last forever bringing back memories every time people look back into it, a high school yearbook. The yearbook staff spends countless hours each year working to create something that students can look back to after they graduate to remember all the times they experienced that year. "Being...


text:
We sat Holden down this afternoon and we told him that we were going to try something new. He asked what and I said that Daddy and I are going to try NOT living together. He looked at me and said, "This is really shocking news!" He said "shocking". I'm not making this up.
He asked why and I told him it was because Daddy is really selfish and has his head up his ass that sometimes even adults have a hard time making decisions and that Mommy and Daddy had some decisions to make about if they wanted to live together anymore.
Because really? I guess I do have some decisions to make. BH isn't the only one in this relationship with options.
Holden looked scared for a minute and I said that don't worry, we aren't getting a divorce right now. He said, "whew! I thought that where this was going!" He said he'd heard us talking a little bit. He's no dummy. We know that.
We asked him how he feels and he said Fine. I asked if he was sad and he said no. I told him that its okay to be sad if we need to be. He said, "Sometimes I am sad. I'm just not sad right now."
He wanted to know the logistics. Who would take him to school and on what days. All that kind of stuff. We told him that it would be fine, and we'd work that all out. He wanted to know whose week was first, and if Dharma was coming with him from Home to Home. (ummm…thats a big N.O. Big Buddy…sorry)(but we ARE getting the aforementioned kittykat)
He seems okay. Really. I figured he would be. He is an Easy Going Kid. I mean, don't get me wrong, please. I don't expect him to be okay all the time. He might not be and that will be okay too. The big thing, I think, is that if WE are okay, he'll be okay, too.
Now BH is so sad. I told him that I thought the whole point of this was so that he would find his Happy. And, I told him pointedly NOT to be sad because I didn't want to feel sorry for him. He said okay.
Next weekends the big move.
Not gonna lie…kind of excited to have My Own. I love living with myself (and Holden, of course. But, if you'd ever met the two of us, you'd quickly realize he's like a part of me. He's like my arm or my ear or something).
My book shelf is going to be so happy that it doesn't have to share itself with books about Tiger Woods and Baseball!


text:
Write an app to upload to [login to view URL] web services
Budget £20-250 GBP
I require an application to upload expenses to FreeAgent reading data from a csv file.
The FreeAgent API is defined at [url removed, login to view] with specific details on creating expenses at [url removed, login to view]
The FreeAgent API uses OAuth 2.0, supports XML and JSON responses and organises resources according to REST.
I would like the application to be written in C# and for the source code to handed over as part project deliverable.
14 freelancere byder i gennemsnit £187 på dette job
I am an expert in delivering custom scripts and tools willing to discuss further about the project needs.
Hello, I'd like to help you on this. The requirement seems fairly straightforward and I have looked at the API also, It does not seem very complex, although I'm sure there will be some questions to clarify prior to Flere
Hi Sir, I am ready to work for you.I have 4 years of experience in C#/sql. please see some of my works also check my reviews you will get better idea about my skill.I deliver quality work within time frame. Please v Flere
Hi, Expert in C#,XML,JSON responses. Do you have a design of front-end ready? i have put up a placeholder bid of 150 for now but once we can estimate it better once we see the layout. Thanks, Amit
Hi, After discussing some details(is it Windows Form application or console, format of the csv file, etc...) can develop and provide application within 10 days. Thanks.
hi: im an experience developer, i can code a c# application that will read csv file and create expense data on freeagent.com. Please contact me to get started on this
Hi, I read through the project details extremely carefully.I would like to mention here that we have a vast experienced pool of developers who can deliver your project with quality and on time. Who We are:cyBuzz SC Flere
Hi There! I understand that you need a .NET application written in C# that should read expenses from a .csv file and them upload them to FreeAgent via their API which consists of RESTfull web-services. As a full- Flere


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Share your reviews,
photos and videos here!
Involvement:Expert (understands the inner workings) - Ownership:more than 1 monthPros:
- the Flexible Neck Reading Lamp is very easy to use
- the light is very strong
- flexible neck is very good and can be twisted 360 degree
- price is fair
- when reading a book it's a little complicated to turn pages with the clip on it
- the switch is a little hard to find in the dark
It is very good when reading in a train or when the partner is sleeping next to you.
Also useful as a flashlight
I used it when my baby who slept near me woke up and I didn't want to disturb my husband.
also, I used it in my kids room as a night light
very good product - recommended


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If you started to hear some unusual sounds and are in need of parts to fix your Cadillac, then we can help you. All Cadillac drivers will know that the best parts, especially replacement Window Regulator, are the only ones that hardcore enthusiasts will put on their ride. Suppose a Window Regulator is faulty it can translate into a really dangerous experience for even the most seasoned drivers. Your vehicle is renowned for a reputation for strength and unique styling, which is presumably the reason why you drive one.
Cadillac drivers have become used to raising and lowering their windows at will. This is accomplished by your window regulator - a part located inside your door shell. Unfortunately, these parts won't last forever and will eventually fail once a certain number of movements has been performed. When that happens, only a new Cadillac window regulator will suffice if you want to restore that basic convenience again.
With friendly and knowledgeable customer service staff, CarPartsDiscount.com will make your experience painless so we're your preferred supplier for quality replacement Window Regulator parts on the internet. With such a wide selection of great replacement Window Regulator parts for your Cadillac online, you can purchase anything you need to fix your car and purchase from an authoritative website like www.carpartsdiscount.com rather than from your local dealer. Is there any reason to pay double or triple the prices when the best replacement parts are available online for your Cadillac? Our Cadillac Window Regulator parts are in our warehouse for ATS, CTS, DTS, DeVille, Eldorado, Escalade, Escalade ESV, Escalade EXT, Fleetwood, SRX, STS, Seville, XLR, and all the other models listed at the bottom of the page.


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We have just wired into the threshold of 2014. Everything starts anew – fresh challenges to face and different blessings to receive. While reading Our Daily Bread dated January 9, I was already blessed with enthralling words of encouragements. I decided to use the same title of the write up because it has given me loads of things to think about, to be thankful for and at the same time to respond positively to life's twists and turns with absolute certainty. It is not easy to be always on the affirmative side when we only get to see the undesirable angles of it. At some point, we get paralyzed but before we become too sloppy, always remember that life must go on. We have a new chapter to start writing and new aspects to consider without leaving behind the pieces that were left broken in 2013.
Many of us would not want to look back at the crucial ending of the past year where our country had been greatly tried and tested. Some would wonder what life would have been if no super typhoon Yolanda (Haiyan) transpired. Others have left their sanctuaries because of fear and with the thought that life back home will never be the same again. Somebody said, "Moving on isn't about never looking back. Sometimes we must look back to realize just how far we have come." Changes are so drastic that nothing could be able to describe its outcome. Acceptance is our only key to surpass the confusion and the pain it caused us.
Joe Stowell expressed in his write up that interruptions change his day dramatically and while they can be so frustrating, they can also be productive. While I was reflecting on this phrase, Yolanda and its aftermath came vividly into my thoughts. It was an impeccable interruption that changed the direction of our lives. We may close our eyes and wished it never happened but we cannot escape the fact that it did. And while we dawdle at the hardships we see in recovering from it, we cannot truly say, we have moved on. Further thoughts backed in. While we look at it as an interruption, it conveyed a significant message in the lives of many and had shaped selfless acts of love towards those who have been seriously affected by the monster typhoon. Despite its destruction, many have endeavored to help us so we have now the courage to rebuild. We have lost our loved ones, our friends, our enemies, many churches, buildings, houses and among other things were destroyed. As a result, families have bonded closer, more friends were added, enemies became friends and churches helped other churches. With these, many avenues have been opened. Bless the interruptions!
At any given situation, there are always two sides of it. While the other side shows every facet of destruction which causes us to be passive in life; the other displays the construction of it which will make us a better person. We will never know what is on the other side unless we cross it. So, when interruptions take place, accept it with open arms. In addition, here are some tips to think through. Be blessed!
- Replace fear with courage.
- Seek out for encouragements when frustrated.
- Look back but never dwell.
- Move on without resentment.
- Shed tears but don't get yourself drowned.
- It is best when you are with people.
- Have faith, God is still in control!


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Financial Assistance
About the Programs
There are two agri-food export funding programs offered by our governmental partners, one by the Ministère de l'Agriculture, des Pêcheries et de l'Alimentation du Québec (MAPAQ) and the other by Agriculture and Agri-Food Canada (AAC). Management of these programs is entrusted to the Agri-Food Export Group Québec–Canada, based on a partnership established with MAPAQ and AAC over 10 years ago.
Through these programs, businesses can obtain a grant to help finance the essential steps in their development as exporters. This funding covers various export activities including participation in international trade shows, market exploration, in-store product demonstrations, design of promotional material, and so on.
Exportateurs de classe mondiale Program (MAPAQ)
2017-2018 funds for the Exportateurs de classe mondiale 2015-2018 Program are available. Companies can submit a fund request for their projects.
The Exportateurs de classe mondiale Program provides financial assistance to agri-food enterprises for market development activities. To be eligible, the business must be legally incorporated and have its head office in Québec. Its main activity must be to process or market Québec agri-food products, must have the ability to export and have marketed its products for at least two years.
A business may not receive more than $50,000 per year in funding for its combined activities, and there is a maximum of $100,000 funding for a period of three consecutive years.
AgriMarketing Program (AAC)
The AgriMarketing Program - Small and Medium-sized Enterprise Component (SME) from Agriculture and Agri-Food Canada provides non-repayable contributions of up to $50,000 per year for companies to undertake export market development activities, including activities in the United States.
Important: Please note that the Agri-Food Export Group no longer administers the SME Component of the AgriMarketing Program..


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July 16, 2017 by babylondogs
"Perhaps the truth depends upon a walk around the lake." The poet Wallace Stevens wrote that. I agree. I was just asked about suicide. The man asked me what prevents me from putting a bullet through my brain. Maybe reading, writing, and walking. Maybe that's my trinity. Maybe. But I know for fact that on my toughest days, when existential panic crushes in, I pick up a book, usually on philosophy, science, math, poetry. And I lose myself. It isn't long into it that I feel compelled to write. (This, right here, is an example). But of all these three, it's walking that roots me best. Some jogging, some running, an occasional sprint. But it's the slow, meandering, directionless wandering that soothes me, organizes my misfiring brain, makes the mundane into art. The sacred from the profane. I am too unsure of myself now to give advice, but if I was at gunpoint for an answer to the question "What gives your life meaning, depth, purpose?" I would answer "A little reading, a little writing, and a lot of walking." (I only rarely imagine an armed person asking such a question). And how many times have my neighbors watched me as I walked with a book opened in my hands and a journal ready in my pocket? It's when these three converge that I'm happiest. Perhaps Wallace was right. I'm not sure if walking is truth, but damned if it doesn't help me find it.