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Choosing Girls Crib Bedding
Preparing for the birth is something that must be done for couples who have entered the age of seven months in the womb. Many things must be prepared to welcome the baby. This preparation includes both physical and psychological terms for the prospective mother and her baby. For new couples, maybe there was a bit of confusion in preparing the equipment for the little guy. One thing that is important to be prepared is the baby crib bedding. This time, the writer will discuss about crib bedding for baby girls, girls crib bedding.
As the name suggests, girls crib bedding is baby bedding designed specifically for baby girls. It usually consists of sheets, bedcovers, pillow cases, and tube case. For bed, buy a bed that has a mosquito net. It is intended to protect the baby from mosquito bites. In addition, do not forget to prepare a pillow with good quality.
How to Choose Girls Crib Bedding
In choosing girls crib bedding, you must select it once again associated with its quality. Materials used for the crib bedding should be soft, not hot, not fluffy, not sandy, not noisy, so it will make it comfortable to use for your baby. Why so? This is because babies have a higher skin sensitivity compared to adults. Also, their immune system is not yet optimal. Therefore, as detailed case whatsoever including bed linen crib, should be well selected.
In addition to materials, you also need to choose the appropriate motif in the selection of girls crib bedding. Indeed, you can choose any pattern you like. However, of course, you have to keep adjusting to your baby. For your baby girls, you can choose a motif with funny characters, such as Hello Kitty, Winnie the Pooh, teddy bear, etc. with a soft color. The colors that are matched to your baby girls are pink, blue, or yellow.


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EmerGeo offers technology products and services designed to help emergency managers overcome the challenge of effectively gathering and disseminating resources and information. Having experienced these challenges first-hand, EmerGeo's emergency management team has identified the two most common areas in which planners and responders experience problems before, during and after major emergencies and disasters:
Lack of accurate incident intelligence.
It is critical that the right information be sent to the right person(s) at the right time. Decision making based on relevant, validated, real-time information delivered to relevant personnel results in a more effective management of critical resources.
A failure to communicate and coordinate (or "interoperability").
The exchange of information (or "interoperability") is key to effectively managing an emergency to save lives, reduce property damage, and protect the critical infrastructures we rely on daily.
EmerGeo offers two integrated product suites:
EmerGeo Fusionpoint
A web portal with crisis management functionality that brings together data from multiple emergency and non-emergency applications and displays it in a dashboard tailored to each role in your organization. Fusionpoint also has a Decision Support engine that triggers email alerts when either logged or consumed date meets thresholds, such as all incidents with a severity of "x" and within "x" distance of "critical infrastruture". This feature reduces consequences of crisis and disasters through an early warning system.
EmerGeo Mapping
Open web-based ("Navigator") and mobile ("Smart Client") emergency mapping applications with a managed Common Operating Picture (mCOP) engine for controlled publishing of data among one or multiple agencies or departments. EmerGeo's mapping products integrate seamlessly with Fusionpoint and other mapping systems such as ESRI ArcGIS.

subset: commoncrawl


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Investing in Israel's tech boom
Chris LeppekJan 26, 2017Business, Dollars & Sense, Special Sections0
Like fashions, automobiles and music, the ways of supporting the State of Israel have changed and evolved over the decades. During Israel's War of Independence, American Jews and others sent cash, often smuggled armaments and sometimes even volunteered to fight as Israel struggled to achieve nationhood. In Israel's subsequent years, supporters made donations to the […]
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Order Online 24/7 or 619-750-4661
WebMaster firstname.lastname@example.com
Copyright 2007 J. R. Design Jewelry Manufacturing
Cross Of Lorraine Tie Tack / Lapel Pin - Solid 14K Gold
Click an Image for a larger view
The "Cross of Lorraine" was believed to be first used on the Battle Colors of Joan of Arc. It
has since been used as the Symbol of many Military Units including the U. S. Army's 79th
used today as part of the design for many French Army and French Foreign Legion Units. It
was recently popularized on the Viet Nam "Team Ring" of Thomas Magnum's military unit
on the series Magnum PI. (Tom Selleck) It is one of the Universal Symbols of the "Warrior"
and worn by many Military Men, SOF and Soldiers For Hire around the world.
of these applications.
Right at 9/16 Inch in height. You can see the thickness of the design in the pictures. This is a
nice thick 14K Gold Pin. It is not one of those paper thin, no detail discount store tie tacks.
I have included pictures from all angles so that you know exactly what you will receive.
Sorry if the color is a little off. It's that digital camera thing. Rest assured that it is a nice
yellow 14K Gold.
Comes with Clutch and Box as shown in the pictures.
Remember, this Pin is Solid 14K Gold, not some unidentified, chrome plated, who knows
what kind of material.
Satisfaction Guaranteed. If the Pin is not as described or not as pictured, send it back for a
full refund of the purchase price.
Cross Of Lorraine Tie Tack/Lapel Pin Solid 14K Gold


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Lifeline Australia received a cheque for $50,000 thanks to MAX Employment's Finders Keepers campaign
Second and third from left: MAX Employment General Manager Darren Hooper presents a cheque for $50,000 to Lifeline CEO Jane Hayden
Job-seekers and those seeking community assistance were the winners last week, with MAX Employment presenting a cheque to Lifeline Australia for a whopping $50,000 following the huge success of MAX Employment's Finders Keepers campaign.
The MAX Finders Keepers campaign set out to find 10,000 jobs for Australian job seekers between October and December last year. For every job filled during the campaign, MAX Employment donated $10 to one of three charities – Lifeline, the Wirrpanda Foundation, and The Smith Family.
MAX Employment was thrilled to hit the 10,000 placement target, and as a result is donating $50,000 to Lifeline, $25,000 to the Smith Family and $25,000 to the Wirrpanda Foundation, totalling an amazing $100,000 in donations.
MAX Employment Executive General Manager Darren Hooper said the aim of MAX Employment's campaign was not only finding jobs for job seekers in local communities, but also supporting charities like Lifeline, who answered more than 18,000 calls from people seeking help from Lifeline between Christmas and New Year's Day alone.
"The months leading up to Christmas can be a very stressful time for many. Job instability can lead to financial and relationship instability, so finding a job can really change someone's life," Mr Hooper said.
"Securing employment benefits more than the job seeker – it benefits their family, the community, and in the case of Finders Keepers, three very deserving charities."
Lifeline Chief Executive Officer Jane Hayden said Lifeline was thrilled to see the community spirit shining through.
"On behalf of Lifeline I would like to congratulate the staff at MAX Employment who have gone above and beyond their position requirements to give so many people the ultimate Christmas present – a job," Ms Hayden said.
Ms Hayden said that Lifeline expects to receive almost one million calls to its 13 11 14 crisis line in 2015.
"Demand for crisis support via 13 11 14 has increased in the past few years. Each day, around 2,200 people call Lifeline. Job security, finances and relationship difficulties are commonly reported by callers to Lifeline's crisis telephone supporters.
"MAX Employment has proved to be a very practical partner for Lifeline with both its support for the unemployed and its financial support of Lifeline services."
If you or someone you know is in need of crisis or suicide prevention support, please call Lifeline on 13 11 14 or visit www.lifeline.org.au/gethelp
Read insights and browse resources that you can only get from the experts at MAX Solutions.
Get the latest news.
Copyright © 2014 MAX Solutions . All Rights Reserved.
MAX is now combining all of our programs and services together under one roof, MAX Solutions.
You can now find MAX Employment within the new MAX Solutions website.
MAXimusSolutions Australia is combining all of our programs and services together under one roof, MAX Solutions.
You have now been directed to the new MAX Solutions website.
The MAX Community is combining all of our programs and services together under one roof, MAX Solutions.
You have now been directed to the new MAX Solutions website, with EAP information now available under Health Solutions.
MAXNetwork is now combining all of our programs and services together under one roof, MAX Solutions.


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This coffee emporium is a little off the beaten track. It's worth the effort, though. They make an excellent cup of coffee that is both fruity and fresh. It has a nutty undertone with great foam consistency. These guys are clearly very passionate about coffee, a fact evidenced by the array of brewing paraphernalia that can be purchased in store.
The vibe of the place is hipster and chilled with pleasing tunes playing in the background. There is a definite industrial feel going on in this popular coffee spot. They were one of the first artisanal coffee roasters in Cape Town and there's a reason they've stood the test of time.


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OWC In-Line Thermal Sensor Drive Upgrade - iMac 2011
- Allows installation of Non-Apple hard drive in to main drive bay
- Maintains correct system fan and cooling operation
- Fully compatible with Apple hardware tests
- Works with iMac (21.5-inch Mid 2011)
- Works with iMac (27-inch Mid 2011)
- Works with iMac (21.5-inch Late 2011)
DetailsPlug & Play in-line solution allows the use of any 3.5" Serial ATA hard drive to be used in your iMac while maintaining proper system fan speed control via Apple's built-in SMC with no software hacks. Fully compatible with Apple diagnostic testing.
KRCS would always recommend that hard drive installation in iMac is carried out by an Apple certified technician or technician of equivalent skill. It's not a job for anybody without those skills because of the damage that can be caused by getting it wrong!
Related products


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Saab chooses UQM motors for its 9-3 ePower EV and test fleet of 70 vehicles will be powered by UQM Technologies electric motors and controllers.Saab 9-3 ePower EV delivers of PowerPhase 135kW systems to Saab and will be bagan in Q3 of CY 2010.UQM has in place validated production lines for its PowerPhase 100 and 135kW systems with annual capacity of 40,000 systems……….
UQM Technologies Inc. has been selected by Saab to power its all-electric Saab 9-3 ePower development test fleet. Initial deliveries began in the third calendar quarter of 2010 and will continue through CY 2011.UQM PowerPhase 135 kW electric propulsion systems will power the 70 Saab 9-3 ePower test fleet vehicles. The 9-3 ePower program is the first step towards developing a potential Saab production vehicle. The PowerPhase 135kW features a power-dense 135 kW/181 hp electric motor and advanced control system. Saab will use our propulsion system with a single-speed transmission and the company has published performance estimates of 100 km/hr (62 mph) acceleration in just 8.5 seconds together with a top speed of 150 km/h (93 mph). Saab will begin field trials of the test fleet in Sweden early this year.
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It's easy to be insufficiently thankful for a bike when it's working, as I was thinking after riding in the mud last year. And the true is the same for you body. Perhaps it wasn't quite as bad as now, but the floods were very real last year too – and as misrepresented as ever. New shoots pushing up from bulbs on verges failed to cheer me up. It could be far more grim: this week in 2012 the weather had taken a turn for the snow-and-ice-bound worse, and I wasn't riding at all. Hey ho – nothing's new – that's just as this week (2014) is turning out.
Week 5, 2013: Be Thankful
Week 5, 2013: That's OK, It's Only Awful
Week 5, 2013: Harrumph


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The impending advent of a brand new model company, comparatively infrequent though it is, always causes a tsunami of excitement amongst plastaholics. That this one pertained to WWI aviation, in arguably that genre's ideal scale – 1/32 and was backed and bank rolled by Peter Jackson and underpinned by the world class expertise of PJ's The Vintage Aviator Ltd, was pure jam on top of jam, swamped in cream, with a side order of a bucket of custard.
The launch advertisements gave promise of a 'Hisso' engined SE5a, Bristol F2B, Junkers J.1 and an LVG C.VI. WWI modellers were beside themselves when the kits were announced and many in need of hospitalisation in the immediate wake of kit reviews of the extant plastic, brass and sundries. Wallets were emptied and non-essential body parts sold (not all of which, legally owned by the vendor) to fund the hunger for these exquisite jewels of the kit maker's art.
More remarkable still, there was no real teething issues with the kits (beyond a minor and resolvable query connected to the J.1's aileron length). It was as though they had been in business for decades – right from the outset. Fit and engineering were exemplary. Accuracy beyond reproach. Quality the equal of Tamiya. The instructions were a revelation; heavy, glossy paper, colour coded directions and reference photographs! Wingnut Wings did not merely feed the appetites of existing WWI buffs – they drew in many new converts and remain today an object lesson for all other companies, established and fledgling, in delivering top drawer kits at fair prices.
It wasn't long before I had a dozen or more of these beauties in the stash and when editor, Chris Clifford offered the late Eindecker E.III for my third AMW build I snapped his hand off, simultaneously discovering that mild concussion nodding 'yes' is indeed a medical reality.
The build was a joy and our courtship, a flurry of rose petals and softly whispered sweet nothings, until we both lay back on consummation of our lust, sated and happy. "I wonder if she has a sister?" I naughtily pondered and indeed she has – three, an E.I, an E.II / III (early) and an E.IV. All this might suggest that that concussion should've received medical attention but 'once a Wingnutter, always a Wingnutter' and I remain incurably and incorrigibly smitten.
Laminated wooden propellors have several methods of creation. This may be the first and only time AK Interactive's 'Track Wash' has been used in this capacity. The first layer dried rapidly and just one more application (and the Mk.I steady hand) created the dark lamination seen here.
The kit readily lends itself to sub-assembly methods of construction.
There are various ways of approaching Fokker's signature 'beaten metal' cowl decoration but I chose Alclad II ALC103 Aluminium as a base with Tamiya's Chrome Silver brushed on top. From 'viewing distance' (not as close here) it works effectively to convey that type of finish.
Rigging was a combination of Bob's Buckles, Gas Patch fittings, and Japanese Reflo monofilament fishing line (very soft, flexible and strong).
It's not many kits that include a teddy bear in the presentation…
Even Wingnut's rigging diagram wasn't enough to convince me of the correct rigging layout, so a trip to the Science Museum in London was a suitable excuse to unravel the conundrum via their E.III example.


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At Pelvic Support Physiotherapy we take take great pride in our staff.
All our staff have extensive specialized training in treating pelvic health conditions and are constantly upgrading skills. We regularly teach other professionals – doctors, midwives and other physiotherapists about pelvic health.
We are proud of the results we get and would like to share our knowledge with you.
Meet Our Staff
Caroline Allen
P.T. Registered Physiotherapist
Caroline Allen is a Registered Physiotherapist who graduated from London, England in 1981. She became involved in women's and men's health in 2000 and established a pelvic health clinic within a hospital in the UK. Moving to Canada in 2003, Caroline opened Pelvic Support Physiotherapy in Ottawa: uniquely dedicated to the treatment of women and men with incontinence and pelvic pain. Caroline is a frequent speaker at conferences (most recently in June 2017, at the Society of Obstetricians and Gynecologists of Canada's national conference), she has been involved in research projects and mentors other health care practitioners. For the past 5 years she has been teaching pelvic health at workshops across the province, run by the Association of Ontario Midwives. She is married with two adult children and enjoys cycling, kayaking and cooking.
Member of the Canadian Physiotherapy Association
Member of the National Vulvodynia Association
Member of the International Pelvic Pain Society
Nancy Dowker
Nancy Dowker graduated as a Physical Therapist from the University of Western Ontario in 1981. Nancy's career has encompassed the Pelvic Floor, Orthopaedics and Arthritis. She is rostered to perform internal pelvic examinations with the College of Physiotherapists of Ontario. She has assisted Julie Wiebe, PT, with the practical component of her course as Julie presents her 'Diaphragmatic Piston' concepts to other Physiotherapists, Kineseologists and like-minded physical educators in both Canada and the USA. Nancy is an Educational Lab Assistant for Pelvic Health Solutions, an evidence-based Ontario teaching company providing an ever-expanding range of expertise to Health Care Professionals with an interest in Pelvic Health. She is also a mentor for the same group, guiding pelvic physiotherapists across Canada through the challenges of adapting new theoretical and evidence-based practices around pain into their clinical practice. Nancy is very pleased to be working at Pelvic Support Physiotherapy. She is passionate about the need to empower women and men to regain control of their lives through education, physical treatment and ultimately self-management.
Member of the Canadian Physiotherapy Association
Krista Cochrane
Krista Cochrane was born and raised in Ottawa Ontario. She is a Registered Physiotherapist who graduated from the University of Western Ontario in 2000. Krista has been dedicated to improving the quality of life of those suffering from urinary incontinence and pelvic pain. She is determined to provide a voice of confidence and dignity to all her clients. Krista has worked in the Ottawa area for over 11 years in both Orthopedic and Women's Health practices. Krista is married and stays young raising her two young sons. She is an active community volunteer.
Quelen was born and raised in Brazil. She studied Physiotherapy in Portugal and graduated in 2011 from the Lisbon school of Health Technology. Quelen moved to Canada in 2013 and has practiced in the Orthopedic, Geriatric and Woman's health fields. She has also taught Senior Mobility classed,Pilates and Post Natal classes. Her passion for Pelvic Health started in Physiotherapy school when she was placed at a maternity hospital where she worked with women of all ages who were being treated for urinary incontinence, pelvic organ prolapse and pelvic pain among other conditions. Since then, she has taken courses in Pelvic Floor Physiotherapy, Pre and Post Natal Exercise, Clinical Pilates, the Hypopressive Method, and Physiotherapy for Lymphedema. She is passionate about helping people understand their bodies andlive healthy, active and pain-free lives. Quelen is married with two young daughters.
Martine Giroux is a registered Physiotherapist who graduated from Laval University, Québec in 1984. She started her career in hospital settings, and then moved to private practice to work primarily in orthopedic and sports injury conditions. Martine has advanced acupuncture courses and holds a certificate in acupuncture (2007) from the Acupuncture Foundation Canada Institute (AFCI). As appropriate, she will use acupuncture during the treatment of pelvic pain and pelvic floor dysfunctions. She is also pleased to offer Rost Therapy for pre and postpartum pelvic pain. She is bilingual (French/English) and is pleased to offer treatments in your language of choice to ensure your understanding on how you can take control of pelvic floor issues. Martine joined Pelvic Support Physiotherapy Clinic in 2013 and is delighted to be part of a team that makes a difference to your quality of life.
Dora mesec
p.t. - registered physiotherapist
Dora Mesec, a graduate of Physiotherapy from the University of Toronto has over 30 years experience. Dora has worked for most of her career in private practice orthopedic and sports injury clinics both here in Ottawa and Vancouver. She is a certified Manual Therapist having successfully completed extensive post graduate training and examinations. She was a Registered Instructor for the Orthopedic Division of the CPA from 1989-1997, teaching post-graduate manual therapy courses. In 2004, Dora obtained her certification as an IMS (Intra Muscular Stimulation) practitioner, and has found this technique to be extremely valuable in the treatment of persistent muscular pain syndromes. In recent years, her practice has focused on (but not limited to) working with people with chronic pain conditions including pelvic pain, back, neck and shoulder pain, complex regional syndromes, whiplash disorders, neuropathies and fibromyalgia. Dora is married with three children. She is an avid downhill and cross-country skier, cyclist and more recently canoeist. She joined Pelvic Support Physiotherapy Clinic in 2007 and is very pleased to be working with such a dynamic team.
mellissa delaney
Melissa began practicing yoga in 2004 and fell in love with it immediately. She is constantly amazed at all the benefits that yoga has to offer, creating a balanced life – not just physically, but mentally and emotionally. In 2009, she completed her Hatha Yoga Teacher training and received certification in Yoga Therapy in 2014. She has taken many courses and workshops and feels fortunate to teach various styles such as Yin/Yang, Restorative, Prenatal, Parent/baby, and Children's Yoga. She also teaches workshops such as Partner yoga and her very own Bliss Yoga. "I believe that Yoga can be practiced anywhere, anytime and by anyone; regardless of size, age, or mobility. Many of us feel that we can't, aren't able, haven't…etc. But Yoga is not about flexibility or getting into that funky pose. It's about being in the moment, using our breath to create balance and awareness in ourselves". As a Physiotherapy Assistant (PTA), she works closely with the physiotherapist and works one-on-one with the client using practical yoga techniques to address their needs. She looks forward to meeting you!
Quality of Breath = Quality of Life
cindy Mcguir
Office manager
Cindy is from Charlottetown Prince Edward Island and is a graduate from the University of New Brunswick where she obtained her Geological Engineering Degree. She lived and worked in Nova Scotia for 10 years before moving to Ottawa where she took time off to raise her two children.
After 11 years at home, she returned to the workforce looking for a different career path and found Pelvic Support Physiotherapy. She has been the receptionist here since 2009.
carolyn Marushko
Carolyn has been a 'stay at home' mom for the past 20 years! She has loved every moment of it; raising three daughters and volunteering in the community.
Before that, Carolyn was a software programmer/analyst working in Toronto after obtaining her B.Math / Comp. Science degree from the University of Waterloo in 1985. Carolyn enjoys her new 'second career' at Pelvic Support as it allows her to work and socialize with a wonderful group of ladies and clients!
paramjit gidda
Param was born in India and moved to England to study and was married and had two wonderful sons there. She moved to Ottawa in 1980's and worked at the Queensway-Carleton Hospital accounting office before going into business for 10 years (convenient store, Motel and Coffee shop). She went back to College and obtained Medical Office Administrator diploma and worked full time for an Ottawa physiotherapy clinic for 12 years. She is loving her retirement part time job at Pelvic Support.
Physiotherapy will help put you back in control of your life
Let us be the personal trainer for your pelvic health


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I call it the Uhler-Birch Cripple Hip Rafter Method, because in the Hip Roof Framing article in the JLC magazine by Tim Uhler, he said he likes to mark both hip rafter plumb lines on the same side of the hip rafter material so he doesn't have to flip the hip rafter material over to make the second plumb line cut at the hip rafter head cut. Richard Birch's One Length could have been used with all three different layout techniques, but it seemed to be the easiest method to apply to this layout.
I wish I had taken more pictures of the process, but the drawings should show how simple the process is.
- Mark 2 Hip Rafter Plumb Lines the length of the Cripple Hip Rafter.


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It's simply too hot to do anything today so I must as well write some more. I realized I didn't make any mention of how we prepared the boat for the sand blasting and painting phase. Our experience sandblasting the previous boat had been far from a good experience and it was clear, right from the designing stage, that we were going to do everything possible to make the sandblasting of this boat easier.
What had made the sandblasting of the previous boat so difficult?
Non adequate equipment for starters. Hopefully we solved this issue by buying our own gear. I can at least confirm that working with the air fed hood makes it a world of difference compared to a simple respirator under a canvas hood. Otherwise having the flexibility to blast in sections instead of trying to do all at once should be much easier. Lets only wish the compressor doesn't die on us. Equipment wise we also have a couple industrial fan that we seem to be running all the time, either to cool ourselves or to help air circulation. We also use an old furnace blower which we install over the mast hole to keep air moving threw the boat, it helps with condensation issues, heat and blowing out paint solvents. I've had this blower in place for most of the boats construction, it greatly helped eliminate welding fumes and moderating the temperature in my tin can.
Without the cabin top on, we have a big opening to what would of been a cargo hold on a fishing boat.
Being smarter I would of cut that hole much sooner, it has been handy to pass tools over, bring extensions cords through and talk to each other without needing to get up on the boat. We could of saved a lot of leg energy. Oh well, live and learn.


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The supermodel gets seductive in the March issue of 'Harper's Bazaar.'
NEW YORK – In her new book, "Champagne Supernovas: Kate Moss, Marc Jacobs, Alexander McQueen, and the 90's Renegades Who Remade Fashion," (Touchstone/Simon and Schuster) author Maureen Callahan explores three style icons who redefined beauty and design.
Model Moss, and designers McQueen and Jacobs all left home at an early age, with a yearning to make a mark on the world, and each created a multi-million dollar brand that continues to influence and endure.
Callahan—a New York Post writer and editor— fills the book with behind-the-seams drama and juicy anecdotes of partying and bad behavior, while celebrating the fashion darlings' creativity and success. She talked to FOX411 about how the trends and innovation of the 90's still informs fashion today.
FOX411: How did you decide to focus on Moss, Jacobs, and McQueen?
Maureen Callahan: It seemed very clear that these three individuals were the most important, influential and iconic, not just because of the fashion revolution they sparked, but that more than 20 years later they remain as relevant and influential as they did when they first burst on the scene.
FOX411:You suggest they were damaged and rose above bad circumstances. What do you hope people will take away from their stories?
Callahan: They came from troubled backgrounds but one of the things I admire about all three is that they were fighters. At various points they were considered pariahs by the fashion industry. Marc-- after he was let go from Perry Ellis in the wake of his "Grunge" collection, which at the time was considered a critical and commercial disaster but today is considered the most seminal, important American collection of the 90's. Kate had near misses, once when she unraveled and had to check herself into Priory (a British rehabilitation facility)… and not too long ago, when she was snapped doing cocaine and on the cover of every British tabloid, and dropped by many, many advertisers in the wake of that scandal. But they're all fighters and survivors.
FOX411: Several people you write about suffered from mental illness. Do you think that was the largest contributor to McQueen's 2010 suicide or did his sex and drug addiction play a role?
Callahan: It's hard to say. At his inquest, his psychiatrist said he was treating him for depression and anxiety disorder. Many of McQueen's friends suspected he was bipolar. Then you have the escalating drug use. The causes for that can range from anything from self-medicating an undiagnosed condition, to attempting to relieve stress. He had to debut new (design) collections every 4 weeks. He was in a world where if he needed drugs, they were very accessible to him. But he also felt very isolated towards the end of his life and his mother had just died. It seemed to be a conflagration of events. He had tried to kill himself twice before so he was clearly suicidal.
FOX411: There's a lot of serious partying—cocaine binges and orgies-- described in the book. Is that typical in the fashion world?
Callahan: I don't think people will be surprised to read that Kate Moss is a wild person. That's what makes her one of a kind. She really is a true rock and roll supermodel (laughs) and makes no apologies for it. And in a culture that's increasingly confessional, that's refreshing.
FOX411: You have detailed stories of the partying. How do you know it's all true?
Callahan: I had people not credited in the book who had firsthand knowledge because they were there. There's stuff about Kate's 30th birthday that came to me from someone who was in the room. Some was reported in the British press too.
FOX411: Were all three functioning drug addicts or do you think they lost control?
Callahan: They clearly lost control. Kate had to check into rehab after she broke up with Johnny Depp. Marc was forced to check into rehab after he was getting forced off airplanes and was also out of control. But people didn't have cameras in their cell phones then so some of this stuff could be kept quiet. They definitely lost control, but then they would right the ship.
FOX411: You say Kate was devastated by the Johnny Depp break up. Did she ever get over him?
Callahan: I spoke to people who know her, in her circle, and they think Johnny was her great love and she never really has quite gotten over him. But they say she's really happy with Jamie (Moss' husband, rocker Jamie Hince) and in love with him.
FOX411: You argue that Kate's influence as a model is unprecedented.
Callahan: Kate Moss drives trends. Girls will look at a picture of her and try to get her whole look, and try to decode it. She's also responsible for creating demand for pieces that were never put into production or put out of production. That happened with the Balenciaga Lariat (hand)bag. She got shot wearing the prototype and then girls wanted that bag, and that bag became the 'it' bag of the decade. High-end designers like Tom Ford have taken her street look and turned it into something on the runway…but then you have fast fashion chains like Zara, like H&M, that rip out tabloid photos of her, put them on their walls and use those to make entire collections.
FOX411: But Kate's first ad campaign – topless, thin, no make up-- was not embraced by all….
Callahan: Those images of Kate Moss for Calvin Klein were so controversial and incendiary and they were all over, in magazines and on sides of buses….and they were constantly defaced by girls who thought the images were promoting eating disorders and heroin use. They would be scrawled with words like 'feed me!' It's hard to imagine given what a standard bearer she is now.
FOX411: How will these three be remembered?
Callahan: What these people did was really challenge our conventional notions of what is and should be considered beautiful. At the outset of the decade and midpoint of the decade, the establishment thought they were crazy, and by the end of the decade, they were the establishment, that's their lasting legacy. They continued pushing the boundaries of fashion, style, beauty, what cool is. It was the defining cultural youth movement of the 90's: the Gen-X fashion revolution.
Check out Brooke Lefferts' blog carpoolcandy.com and follow her on Twitter @carpoolcandy.


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Definition of Hornedness
1. n. The condition of being horned.
Definition of Hornedness
1. Noun. The condition of being horned. ¹
¹ Source: wiktionary.com
Definition of Hornedness
1. [n -ES]
Hornedness Pictures
Click the following link to bring up a new window with an automated collection of images related to the term: Hornedness Images
Lexicographical Neighbors of Hornedness
Literary usage of Hornedness
Below you will find example usage of this term as found in modern and/or classical literature:
1. Educational Psychology by Edward Lee Thorndike (1921)
"If bad temper in man is as simple a compound of unit characters as hornedness in cattle or color in mice, we may hope to raise a race of assuredly ..."
2. The Works of Thomas Carlyle: (complete). by Thomas Carlyle (1897)
"... his hornedness means only ait Invulnerability, like that of Achilles; which he came by in the following manner. All men agree that Siegfried was a ..."
3. Macmillan's Magazine by David Masson, George Grove, John Morley, Mowbray Morris (1874)
"Venn had appealed to my soft-heartedness, which was, at that time, another name for my green- hornedness. For, see, I had never detected any thorough ..."


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Submitted by Kumuda on Sun, 2017-01-08 13:31 Bengaluru: Prime Minister Narendra Modi on Sunday urged the Indian diaspora to first develop India by investing and contributing its expertise in the land of its origin. "To me, FDI means First Develop India through Foreign Direct Investment, whose norms have been fully liberalised for Non-Resident Indians (NRIs) and Persons of Indian Origin (PIOs) and made on par with domestic firms for availing same benefits," Modi said at the 14th Pravasi Bharatiya Divas (Non-Resident Indian Day) here. Inaugurating the three-day mega event, Modi exhorted the diaspora to participate in the government's flagship programmes like Digital India, Make In India, Start-up India, Swacch Bharat (Clean India) and Namami Gange (Clean Ganga) for the country's all-round development. "The diaspora can contribute to India by sparing their time and energy on implementing our flagship programmes and stay connected," said Modi in his 40-minute address in Hindi and English. Asserting that engaging with the overseas Indian community was a priority area for him, the Prime Minister said the government was trying to convert 'brain drain' into 'brain gain' by inviting the diaspora to contribute their mite in making India strong and self-reliant. "Brain drain has been considered a loss for the country as Indians went abroad seeking jobs and better life. But for me and my government, such a movement is not a brain drain but brain gain as they can help us in the development," added Modi. (IANS)
Modi has a new definition of FDI - First Develop India
Modi exhorted the diaspora to participate in the government's flagship programmes like Digital India, Make In India
Suresh Jangir | Updated on:2017-01-08 13:31:00.0


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Posted by snakeguy88 on September 05, 2002 at 20:36:13:
In Reply to: Decent-Sized atrox in San Antone>> posted by chris_mcmartin on September 05, 2002 at 17:43:45:
:Rescued this one Saturday night in San Antonio (actually, the Converse area on the northeast side of town). It was in some folks' yard; they heard it from inside the house--thought a water sprinkler had turned on! They called 911, who called the sheriff, who called our herp club, who called me.
:I get to the place, the snake isn't in sight, and the backyard grass is deep. I stupidly wore sandals, so I cautiously probed the area in front of me with every step. I ended up finding the snake coiled in the corner of the yard, and scooped it effortlessly into a bucket (with the help of my tongs). Then, the sheriff showed up. They had just planned to shoot the snake.
:The next day, I drove a few miles east, into the countryside, and released it. My neighbor says we should eat the next one!


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20 Hunter Hill Road, Unit 212 – Mt. Crested Butte – Paradise Condos – Buyer Representation – Sold for $415,000
This ski in/ski out 3 bed room, 3 full bath offers huge open views to the west and views to the base area from both levels in this 1,700 plus sq. ft. recently updated unit. Ski to the West Wall lift within steps of your condo, Rock Fireplace, Big decks, big rooms, lots of storage. One car garage and laundry in unit. Fully furnished and ready to use or rent. A great investment with strong rental history. This one of a kind Paradise condo comes under $265 a sq. ft.
Three bedrooms, three full baths, 1,727 sq. ft., one car garage, ski in/ski out – Offered for $449,999


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Saturday, May 2, 2015
Maps of Sheffield, England
Saturday, May 2, 2015 by Globetrot
Check down below for those maps of Sheffield, England that you undoubtedly came here in search of! Sheffield, as you may know, is a major city in South Yorkshire county. It has a population of 551,800 but its entire metropolitan population is 1,569,000 making it one of the largest metro areas in the UK.
Sheffield was originally an industrial city known for steel production, and during the industrial revolution its population grew by a multiple of ten. These days it has grown into a much more diverse city that covers a larger area and wider demographic base.
The following maps of Sheffield show the city center of all the main streets, landmarks, and places of interest there.
I hope these maps are useful for you. Let me know in the comments below!
LIKE and SHARE this page if you found it useful. That`s a big help for our website. :) Thanks!
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Our Tours: Trekking and Mountaineering in South America
We "South-America-Tours.de" offer trekking and mountaineering tours to South America. Our trip countries are Bolivia, Peru, Chile and Ecuador. Our goal is to bring the most interesting and varied continent of our planet closer to you. Because of the unique landscape alongside South America is extraordinarily rich in cultural goods.
It is important for us that you like the locals and also that you get to see as much as possible of the country and the indeginous people during your stay in South America. We attach a lot of importance to the needs of indigenous people. We want you to imagine the scenic variety, the people and the Andean way of life. So our offers are for open - minded travellers and people with interests in culture and countries, who always think about the environment and social aspects, too.
On Tour with Thomas Wilken
One focus on our trips, of course, lies in the large mountain climbing goals. Here are some of the Andes to offer! Almost everyone on tour is at least one 6.000 meter tall - which is the reason why our program is directed to experienced and enthusiastic mountaineers primarily.
Below you will find some interesting trips from our offer. Our entire program - by country - see left menu. Enjoy exploring our offers


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Tulips are the flowers that make me want to be a painter. An impressionist painter. Because when I step out the door and see the mass of green punctuated with bright splashes of colour from all the tulips, and when I try yet again to capture it on camera and fail yet again to capture what I see, I think the license I could take as a painter might allow me to show you how magical it is.
But for now, here is the Parade.


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Confronting Religious Revivalism
Responding to Michael Walzer's book, 'The Paradox of Liberation', these authors reject the idea that liberals should critically engage with religious revivalism.
By Avishai Margalit & Assaf Sharon
Editor's Note: I recently finished reading Michael Walzer's book, "The Paradox of Liberation: Secular Revolutions and Religious Counterrevolutions," He uses a phrase I myself have used in a different context, "critical engagement." For me, the phrase points to an approach of the church to politics and government. For Walzer it points to how liberals should relate to religion. He addresses the interesting question of how societies which have undergone fundamentally secular political change have later experienced strong religious reactions, with examples of Israel, India, and Algeria. The authors below reject Walzer's idea that religion is worthy of such attention, especially "orthodox Judaism" or "revivalist" religion which would include the fundamentalist religious right in the United States. This article includes a response from Walzer.
Over the last few decades many Western nations have become less religious, but countries in Latin America, Eastern Europe, and the Middle East—even the United States itself, in fervor if not in numbers—have seen the rise of a religious revivalism that is dramatically reshaping politics. Societies in which religion appeared to have been overcome as a political force only half a century ago are witnessing what political philosopher Michael Walzer calls a "return of the negated." Of course, as Freud says of the repressed, the negated does not return unaltered. Today's religious revival is not a resurrection of the traditionalist opposition to secular nationalism but a new form of hyper-nationalism underwritten by religious eschatology.
Traditionalist revivalism tends to evoke three types of responses. One is fascination. Michel Foucault's embarrassing embrace of Iran's Islamic revolution is a prime example. Another, typical of revolutionary Marxists and scientistic atheists, is militant rejection of religion as such. A third is more nuanced, advocating neither reckless romanticism nor blanket rejection but critical engagement.
Walzer advances a powerful case for the third position, which has been gaining popularity among leading intellectuals. His latest book, The Paradox of Liberation: Secular Revolutions and Religious Counterrevolutions, studies the rise of religious revivalism as a political force in Israel, Algeria, and India, three countries created by movements of national liberation that were "committed . . . to an explicitly secular project." Yet in the states these movements created, "a politics rooted in what we can loosely call fundamentalist religion is today very powerful."
What explains this unexpected trajectory, according to Walzer, is a tension inherent to national liberation. Liberation requires not just removing the yoke of foreign oppression but also transforming the consciousness of the liberated—"a struggle against, rather than an 'exaltation' of, the existing nation." Consequently,
the old ways must be repudiated and overcome—totally. But the old ways are cherished by many of the men and women whose ways they are. That is the paradox of liberation.But many among the liberated cling to traditions, rituals, symbols, and habits as wellsprings of meaning and identity. After the revolution subsides and its exhilarating heroism is replaced by the inglorious business of ordinary politics, the cherished old ways resurface, fuelled by resentment of the modernizing elites. In all three of his case studies, Walzer concludes that the secular nationalist revolution failed because "the culture of liberation was apparently too thin," and it was too thin because it cut itself off from the tradition. Had the founders of these modern nations adopted a less hostile attitude toward tradition and "aimed at a critical engagement with the old culture rather than a total attack upon it . . . the story might have turned out differently."
Walzer's recipe for combating religious revivalism is critical engagement. "Alongside the ongoing work of negation," he writes, "the tradition has to be acknowledged and its different parts ingathered" so they can "become the subject of ongoing argument and negotiation." This is primarily an intellectual endeavor, focused on textual and cultural interpretation. As Walzer has written elsewhere, "The texts of our tradition are important, not holy. Every generation must read them again, and must debate them, to choose some and reject others," with the aim of developing democratic, egalitarian versions of traditional texts and customs. Some years ago Kwame Anthony Appiah advanced a similar plea with respect to Africa, arguing that "ideological decolonization is bound to fail if it neglects either endogenous 'tradition' or exogenous 'Western' ideas, and that many African (and African American) intellectuals have failed to find a negotiated middle way." Others advance such an approach with respect to Hinduism and to Islam.
Although Walzer's analysis of the complexities of national liberation is characteristically insightful, his diagnosis of its effects and his prescription for confronting it are wrong. Of his three case studies, Zionism is clearly the one in which he is most invested and about which he is best informed. The same is true of us. A closer look at the religious counterrevolution in Israel reveals the errors in his account and the shortcomings of the approach he advocates.
• • •
In 1997 a reporter's microphone captured first-term Prime Minister Benjamin Netanyahu whispering into the ear of an aging Orthodox mystic, "The left[ists] have forgotten what it means to be Jewish." Walzer's narrative, which characterizes Zionism as "negation alone" that "isn't a creative force" and whose "cultural air is thin," risks inadvertently echoing this right-wing propaganda.
But the problem is not merely political; it is also historical and philosophical. Negation can mean critical rejection, total or uncritical rejection, or indifferent disregard. Critical rejection is a kind of engagement, but the accusation of blanket rejection or disregard is difficult to sustain. Most early Zionists were neither alien to Jewish tradition nor entirely hostile to it. Many of them had religious upbringings and were immersed in Jewish texts and traditions. They were anti-clerical (against "the rule of the rabbis") but not anti-religious. More than secular, Zionism was anti-assimilationist, a reaction to the assimilationist tendencies of Jewish Enlightenment and then Jewish socialism. Zionism did aim to create a new Hebrew culture, but for many Zionist leaders this was to be a process of cultural evolution, not an atheist revolution. Walzer's description of prominent Zionists as "Jews who had assimilated into the world of their oppressors and who viewed their own people with a foreign eye" is misleading.
The Zionist version of critical engagement is represented in Walzer's narrative by Asher Ginzberg and H. N. Bialik. Theirs, he says, was the "road not taken . . . the better path." Yet Ginzberg, better known by his nom de plume Ahad Ha'am (meaning "one of the people"), was one of the most influential intellectuals of early Zionism, and Bialik, his disciple, was considered the uncontested "national poet." Their approach was not neglected or ignored; it failed. Specifically, it failed to produce an attractive alternative that would curb religious revivalism. This failure bares important lessons about enlightened engagement with religion.
In 1889 Ginzberg gathered a group of Zionist intellectuals and organizers in Odessa and formed a secret society called B'nei Moshe (children of Moses). Aiming to cultivate an intellectual and cultural avant garde for the Jewish national awakening, the society was composed of religious and secular Jews. To maintain unity B'nei Moshe tactfully sidestepped religious issues. Ginzberg advocated cooperation between religious and secular Zionists, believing that the spiritual renewal must be organic, an evolution of the Jewish tradition, not a revolution against it. "Our question will find a complete answer only when a spring of new life to mend the hearts will erupt from an internal source, from Judaism itself," he wrote. He strongly criticized maskilim (enlightenment secularists) for trying to "impose loathing" toward the religious tradition.
When the society had to determine the curriculum for the school it founded in Jaffa, religion could no longer be evaded. Orthodox leaders in Palestine and in Eastern Europe attacked B'nei Moshe for teaching heresy, threatening to divide the society. Hoping to foster reconciliation, Ginzberg wrote a series of articles pleading for mutual toleration and assuring the Orthodox that he "harbours no intent to reform the religion." Yet his conciliatory articles were received as declarations of war, and his religious partners in B'nei Moshe turned their backs on him. What Ginzberg, like Walzer, saw as compromise, the Orthodox regarded as surrender of their core convictions.
This was not an isolated incident. Theodore Herzl, founder and leader of the Zionist movement, exemplifies for Walzer a pattern, among liberators, of "alienation from the people they mean to liberate." But Herzl, the assimilated man-of-the-world who was actually alienated from the tradition, in fact placed a premium on Jewish unity and sought to harness the energy and discipline of religion for the goals of the movement. He urged the movement to avoid "the cultural question," which in Zionist jargon meant religion, and in Walzer's terminology, critical engagement. His conciliatory approach prompted criticism from other Zionists for pandering to the rabbis. Chaim Weizmann, a follower of Ginzberg who later became Israel's first president, was one of the critics. Weizmann, who was born and bred Orthodox, appreciated the folly of the Zionist leader's approach. At the fourth Zionist Congress in 1900, he said "We do not interfere in religious matters, but that is not enough for [the rabbis]. They always want to extend their reach." Indeed, Herzl's appeasements earned him the admiration of some rabbis but not the cooperation of the Orthodox leadership or the recruitment of their masses he had hoped for. Three years later Weizmann wrote to Herzl warning against "Western Zionists, whose understanding of cultural Zionism is lacking, and who see this Zionism as embodied in the frozen formulas of the Orthodox, and consequently not only ingratiate themselves to Orthodox Judaism, but adopted the mindset of [religious Zionism]."
Eliezer Ben-Yehuda, a leading reviver of the Hebrew language, was another "radical negator." At the age of fifteen he renounced his Hasidic upbringing under the spell of enlightenment. But in the 1880s, when he joined Zionist circles, he attacked "the maskilim of Berlin" for prosecuting a war on religion to the detriment of national unity. When he came to Jerusalem, Ben-Yehuda decided "not only that our house will be kosher, but that I will observe all the practices of Judaism . . . because it seemed to me then that by such concessions on the part of the 'maskilim' we will achieve the unity and discipline necessary in the battle for national revival." For a long while, the outspoken atheist observed religious law, prayed daily ("even in private"), wore traditional garb, and grew a beard, until, finally, he "realized it was all in vain."
If there are "no compromised versions of negation, no liberalized versions of religion," as Walzer puts it, this is not for lack of "critical engagement with the postbiblical Jewish tradition." Zionist factions were heavily engaged with the tradition, adopting and adapting many of its symbols, practices, festivals, and ceremonies to their modern nationalist program. Berl Katznelson, the influential ideologue and educator of Labor Zionism, instructed that "a creative rejuvenating generation does not toss the inheritance of generations to the trash. It examines and inspects, expands and draws closer. Sometimes it grasps existing tradition and adds to it."
This is just what Walzer prescribes: "Giving up negation doesn't mean acceptance; it means . . . intellectual and political engagement." Many early Zionists did just that, developing and promoting their nationalist ideals in terms of and in conflict with traditional Judaism. Even thinkers such as Micha Josef Berdyczewski, who in Walzer's account exemplifies radical negation, were thoroughly engaged with the tradition. It is hard to find a single work of his that does not exemplify Walzer's description of critical engagement as "a partial demolition and a renovation of the rest—a renovation, that is, of values and norms."
The claim that "the recognition of tradition as a 'natural context' for political engagement is missing in early Zionism" thus does not reflect the historical reality. Zionist ideologues engaged precisely in the kind of "open battle" with religion that Walzer calls for. They criticized and often rejected core tenets of the religious system of belief and way of life and offered reinterpretations and revisions of Judaism. This earned them scorn and contempt, but not a seat at the traditionalist table. The religious Orthodoxy was all for engagement with the tradition on its terms, but was, and still is, ferociously hostile to critical engagement. One need look no further than the intense hostility directed toward Reform Jewish women trying to practice near the Wailing Wall to see the reaction critical engagement with Jewish rituals continues to provoke.
If early Zionists erred in their approach to religion, it was not in militant rejection. Their real mistake was in believing "that decline was the destiny of all religions," as Walzer puts it. Ginzberg's conciliatory attitude was premised on his conviction that cultural evolution was as inevitable as biological evolution. He believed, as did many social thinkers in the late nineteenth century, that religion was destined to dissipate, that ritual was bound to be subsumed by Enlightenment. This confidence, which spurred many concessions to the religious sector, proved ill-founded.
The attempt to redeem modern values and ideas by excavating the tradition continues to shape Israeli culture. Reengagement with the postbiblical Jewish tradition has been a dominant cultural trend in Israel over the last twenty years, the very period during which the religious counterrevolution has been most triumphant. Dozens of non-religious institutions have been founded for the study of Judaism and traditional texts. Secular versions of religious rituals, from holiday ceremonies to prayer, have become ever more popular. The question is not why the secular nationalist revolution failed, but why enlightened engagement with religion—critical engagement—failed and keeps failing.
• • •
While we reject Walzer's claim that secular nationalists failed because they went too far in their rejection of religion, we do not endorse the opposite claim, that they did not go far enough. As historian Perry Anderson puts it, nationalist reactionaries merely "articulate openly what had always been latent in the national movement." This line of thought has gained currency among some intellectuals on the left. In the Israeli context, it has been the battle cry of Post-Zionists, for whom Jewish nationalism is but a modern incarnation of ancient prejudices and bigotry. But the many phases, factions, and philosophies of Zionism cannot be lumped together as isotopes of a single element; to identify the essence of Zionism with Jewish supremacism, as expressed by the settler movement, is to muddy the water and then declare it deep.
This is not to say that the founders of Israel, Algeria, and India did not commit wrongs, the gravest of which concerned not their own people but the populations they displaced. Yet the rise of religious nationalism is not primarily a consequence of these wrongdoings. Another set of wrongs, which informs Walzer's account, has to do with the mass immigration that followed the creation of the State of Israel. Many immigrants, especially those from non-European countries, were traditional. Their reception by the Zionist establishment was far from perfect and included displays of condescension and sometimes hostility toward the traditional way of life, but this too should be understood in context.
At the time of its founding, Israel had a population of about 650,000 Jews. In only four years, this community absorbed three quarters of a million immigrants, a formidable challenge for any state, let alone a small, young, and poor one. There was also a cultural disconnect, for Zionism was a European movement. Its encounter with non-European Jews from majority-Muslim countries involved tragic misapprehensions, animosity, and on occasion abuse. But this was primarily a cultural clash, not a religious dispute. Differences in almost every aspect of life, from family structure to culinary traditions, gave rise to familiar social and cultural tensions between a conservative immigrant population from Islamic countries and the established resident community of predominately European descent. Whatever grievances and bitter resentment took hold among immigrants coming from Islamic countries for the way they were treated, it would be wrong to pin it on lack of critical engagement with the religious traditions of the newcomers. To the extent that newcomers' cultural traditions were disregarded, it was for the sake of forming a new Hebrew culture. But this is a familiar story about immigration, not a story about religion.
Early Zionists realized that the rejection of the traditional mindset and social order was indispensable for national rejuvenation. They criticized religious authority, the backwardness of traditional Jewish life, and the passivity engendered by religious eschatology. In this they were undeniably correct. The reason they failed to find a negotiated middle ground with traditionalists is not that they were radical or uncompromising, although some of them were, but that the elements of the traditional way of life they rejected were and are non-negotiable for the Orthodox. What the Orthodox clerics most cared about was not respect for the past or toleration of religious practice, but preserving the structure of public authority, the values defining social ethics, and the metaphysics underlying religious eschatology.
• • •
Today's critical engagement with religious revivalism is based on a related misunderstanding of traditionalism. As Walzer observes, in Israel, India, and Algeria, critical engagement is primarily the work of academics. This is no coincidence. Academics like to interpret texts, but most traditionalists seek something else in religion, often the very opposite of the intellectual thrill of rational argument and textual interpretation. What draws people to religion is frequently not its cultural thickness or historical depth, but its promise of transcendent meaning, absolute value, definite authority, and exceptional identity. These are attractive features that appeal especially to young people, often disgruntled, marginalized, and alienated, who join cults and radical political movements. What they seek is intensity, integrity, and totality.
The attraction of religious politics thus has far more to do with sensibility than with sense. It is the realm of emotions, identity, and lifestyle rather than doctrines and abstract ideas. Seeking religious and political authenticity, young revivalists rebel first and foremost against what they regard as their parents' vapid moderation. Ironically, such sentiments are precisely what drew many young Jews to the Zionist movement in its heyday. The problem for Zionism was that this appeal—as a meaningful, exhilarating totality—could only last as long as its goal had not been reached. With the creation of the state, the revolutionary fervor inevitably subsided, giving way to the mundane business of governance, which has little hope of satisfying intense political sensibilities.
To those who seek the particularist, thick, metaphysical sense of being and belonging that religion provides, watered-down, liberal variants of religion are bound to reek of inauthenticity. As Max Weber put it in 1917:
The inward interest of a truly religious "musical" man can never be served by veiling to him and to others the fundamental fact that he is destined to live in a godless and prophetless time by giving him the ersatz of the armchair prophecy. The integrity of his religious organ, it seems to me, must rebel against this.What "set the militants against their own people's parochialism," as Walzer writes, is their adoption of "the values of the European Enlightenment." Dressing these values in traditional garb will not disguise their clash with the animating fundamentals of the tradition. The universalist liberalism with which critical engagement seeks to infuse the tradition is alien to the traditionalist, exclusivist sensibilities of the people it aims to address. As Ginzberg wrote to his brother in law, an Orthodox rabbi in Odessa, "there is a latent contradiction, deep within the soul" between "the faith" and Zionism.
The challenge is to transform traditionalist sensibilities. But critical engagement, founded on "argument and negotiation" over the tradition, can hardly be the means for doing so because it largely assumes this transformation in the first place. Reasoned, open debate assumes individual autonomy, which is grating to traditionalist sensibilities. For the Orthodox, "critical" is synonymous with "heretical." For the traditionalist, liberal reinterpretation is a fabrication, a plastic pastiche of venerated tradition. The picking-and-choosing approach of critical engagement is precisely at odds with traditionalism's promises of enchantment and transcendent validity.
Again, Weber's observation is pertinent:
Never as yet has a new prophecy emerged . . . by way of the need of some modern intellectuals to furnish their souls with, so to speak, guaranteed genuine antiques. In doing so, they happen to remember that religion has belonged among such antiques, and of all things religion is what they do not possess. . . . It is, however, no humbug but rather something very sincere and genuine if some of the youth groups who during recent years have quietly grown together give their human community the interpretation of a religious, cosmic, or mystical relation.Weber described modernity as involving the disenchantment of nature, but no less significant is the disenchantment of politics. Political religion is the re-enchantment of politics. It offers the warmth of tight-knit exclusive groups, the exhilaration of immersion in a transcendent cause, and the reassurance of a comprehensive scheme of nature, sense of history, and foundation of value.
This is where the prescription of critical engagement goes dangerously wrong. It is true that, as Amartya Sen has stressed, "the championing of pluralism, diversity, and basic liberties can be found in the history of many societies." Humanistic, egalitarian, and democratic themes can be found in Judaism, Islam, Hinduism, and other traditions. But this is very different from saying that these traditions are themselves humanistic, liberal, or democratic. For every verse in the Jewish canon about tikkun olam ("mending the world," often discussed today in the context of social justice), there is a "the best of the gentiles—kill him!" For every seemingly pluralistic or democratic comment, there are blatantly exclusivist, if not racist, dicta. In their attempt to infuse tradition with the values associated with the former phrase, liberal traditionalists might find themselves inflaming the latter.
It is no accident, as Walzer notes, that liberal interpretations of religion are usually bred in the Diaspora. According to 2013 findings from the Pew Research Center, only 10 percent of American Jews identify as Orthodox. Meanwhile 53 percent identify as Reform or Conservative, and 30 percent subscribe to no denomination. But in Israel non-Orthodox Judaism is marginal. The synagogue that secular Israelis don't attend is Orthodox. The traditionalist option with which Israelis have to engage is the anti-liberal, exclusivist, at times supremacist, Orthodox option. In Israel, where a culture war over the essence of Jewish nationalism rages between liberal democrats and religious revivalists, there is no philosophical or political space for a middle ground. Is the source of moral and political authority divine or terrestrial? Is the state an instrument for promoting the welfare of its citizens or a vehicle for bringing about eschatological schemes? Is political status in the State of Israel to be determined by citizenship or by religious affiliation? These issues don't leave much room for compromise.
This is not to say that no one is trying to forge a middle ground. As the religious right advances, such attempts become ever more common. But more often than not, these efforts to "connect with the people," instead of becoming a barrier to religious revivalism, in fact fuel it. The seemingly innocent demand for critical engagement ultimately reinforces the traditionalist claim to superior status, for in this game of interpreting the tradition, Orthodoxy will always seem more authentic. In effect, the imperative to engage religious doctrine evicts secular liberals from the political debate. Thus the call for critical engagement unwittingly affirms the accusation that something is missing in secular Judaism, that the cart of modern Hebrew culture is empty relative to the cart of Rabbinic Judaism, as the ultra-Orthodox leader Yeshaya Karelitz famously said to Ben-Gurion. Unless it actively and explicitly repudiates elements of the tradition, critical engagement is but an enabler of religious revivalism. If it does repudiate them, it will be regarded as alien, condescending negation.
Non-Orthodox institutions, created to foster open, critical engagement with Judaism, have often become gateways to traditionalism and nationalism. In public life the idea that engaging tradition is the way to connect with traditional folk leaves behind any trace of criticism and becomes uninhibited surrender. The publicized participation of Lihi Lapid in an esoteric, semi-mystical ritual is a case in point. Lapid is the wife of Yair Lapid, leader of the Yesh Atid party and probably the politician who was most strongly identified as anti-religious in the country. She explained her participation in the ritual, which even many observant Jews would find outdated, by saying that "it is a spiritual ceremony" and a form of female liberation. This is not innocuous new age hippie gibberish or mere political pandering. In the present political context, it is grist for the revivalist mill. Golda Meir and Menachem Begin, both non-Orthodox prime ministers, one from Labor, the other from Likud, peddled in Jewish kitsch only to unwittingly accelerate the rise of religious nationalism. Without transformation of public sensibility and the banishment of religion from politics, positive engagement with religion is less likely to produce liberal religion than to accelerate reactionism.
We are not claiming that religious traditions have to be eliminated or that they should not be critically engaged. For liberal societies that have undergone political secularization, critical engagement can be productive. In societies driven by traditionalist yearnings for enchanted politics, however, the two senses of negation—criticism and disregard—give rise to a dilemma. If negation tries to hide its goal of revising the tradition, it risks inflaming religious reaction. If it is straightforward about its revisionist goal, it loses its traditionalist appeal. Thus it cannot serve as a means of recruiting traditionalists to the liberal cause. When employed as an instrument of recruitment, engagement with tradition tends to shed—or at least conceal—its critical aspects in order to appeal to traditionalists put off by those aspects. Still, its humanistic, modern features leave it pale and unsatisfying for traditionalists. Instead of being a bridge from traditional religion into modern humanism it becomes a channel to traditionalism, nationalism, and conservatism.
The idea that secular liberal Jews in Israel can connect with the people, either by adopting an engaged critical attitude to the religion or by embracing some form of kitsch Judaism, is fanciful. What social democrats in Israel desperately need is critical engagement with their own beliefs and attitudes. All heretics quote scripture, the saying goes, and so do we. But we use it for internal consumption, not to gain political allies. Critical engagement with the tradition might be worthwhile in its own right, but it won't reach across the aisle. In order for the tradition to be constructively engaged, the religious counterrevolution has to be defeated. This will not be achieved if the champions of liberal democracy end up reinforcing it.
This appeared at the Boston Review.
Response by Michael Walzer
Walzer is Professor Emeritus of Social Science at the Institute for Advanced Study and co-editor of Dissent.
Reading this strong and engaging argument, I remembered a moment in the late 1960s when I was approached by a young militant. He told me that he had participated in three anti-war demonstrations, and the war in Vietnam hadn't ended. Now, he thought, the time had come for revolution; he was going to join Progressive Labor. I described to him the fundamental maxim of political life, especially of life on the left: try, try again.
I agree with Margalit and Sharon that critical engagement with the religious tradition has not succeeded, so far, in defeating the religious zealots. But tough secular politics of the sort they advocate also hasn't succeeded. The old maxim holds for all of us: keep trying. I am in favor of many parallel efforts. Let Margalit and Sharon take the high road of principled secularism, and I will take the low road of compromised secularism, and we will see who gets to the "disenchanted" state first. I hope that we succeed together.
I agree, as well, that the goal has to be the utter defeat of the religious counterrevolution. I don't think that my book argues for anything less than that. And of course my arguments won't make any headway with the Orthodox or ultra-Orthodox rabbis: neither will the arguments of Margalit and Sharon. To the Orthodox, I am as much a heretic as they are.
But the engagement I advocate isn't meant to convert the rabbis. It is addressed, like any sensible political engagement, to all the others, the undecided and wavering many—those who aren't already zealots or hardline secularists. My goal (in the Israeli case) is simply to help create a Jewish national culture that will be more attractive to these people than full-blown secularism. I hope someone is doing similar work among Israeli-Palestinians—aimed at the large majority who are not Islamists and, at the same time, not secularists.
Margalit and Sharon argue that the critical engagement I defend isn't a plausible political or intellectual strategy. Not only has it been tried and hasn't worked, they say; it can't work. Here is our key disagreement, and it is a characteristic disagreement between American and Israeli Jews. One might think that the Israelis have the better grasp of Zionist history and politics, but sometimes an outside perspective can be useful.
In Israel today, as Margalit and Sharon say, there is very little middle ground between Orthodox (and ultra-Orthodox) religion on the one hand and secular liberalism on the other. The synagogue that the two of them don't attend is an Orthodox synagogue; "not attending" any other wouldn't be worthwhile. But, curiously, they share with the Orthodox the same dim view of anything in between the synagogue they don't attend and the political meetings they do attend; it is all just "kitsch Judaism." They quote Weber's description of "the ersatz of . . . armchair prophecy," which any religion with "integrity" will reject. Weber approves of this rejection, and, following him, Margalit and Sharon give it too much respect.
What's more important for them, however, is that this kind of kitsch isn't an alternative to the religious revival. It "enables" the revival; it "fuels" it. "Non-Orthodox institutions, created to foster open, critical engagement with Judaism," they write, "have become gateways to traditionalism and nationalism." No examples are given—though perhaps there are some that they could provide—but the extent of Orthodox venom directed at many of these "non-Orthodox institutions" suggests that they are not seen as "gateways" by the people who should know best.
America provides a very different picture. Here, as Margalit and Sharon say, the middle ground is thickly occupied. The chief occupier is Reform Judaism, which is the product of critical engagement with the Orthodox tradition and also of a lot of the picking and choosing that they mock. Is this inauthentic, kitsch Judaism? I suspect that's what it looks like to Margalit and Sharon. For myself, I've always thought that Reform Judaism is too austere; it could use a little kitsch. In any case, it has proven itself a viable alternative to Orthodoxy: there are now fourth- and fifth-generation Reform Jews.
But I have a more critical point to make from this American perspective. Reform Jews are among the strongest supporters of the secular state. They have stood side by side with Jewish atheists in opposing every effort at the re-enchantment of American politics. The chief allies of both these groups are liberal Protestants, whose religion, to evangelical Christians and radical secularists alike, probably looks inauthentic and kitschy. But I haven't heard any sociologist of American religion suggest that Reform Judaism is a gateway to Orthodox zealotry, or that liberal Protestantism breeds evangelicalism. No doubt people cross both ways, but not many. In fact, the religious Right firmly believes that both Reform Judaism and liberal Protestantism lead only to secularism. This should give Margalit and Sharon pause. Maybe they have misjudged the direction of the traffic.
A similar argument could be made from European history. Many of the secular states in Europe arose out of conflicts between rival Protestantisms, and the Catholic accommodation with the secular state was mediated by Christian Democrats (in the immediate aftermath of World War II), whose religious commitment must have seemed "ersatz" to more traditional Catholics. Again and again, secularist militants have needed allies. They have found them among liberal (and inauthentic?) Christians and Jews, and they find them today among liberal Muslims who are denounced (and worse) by the Islamists. So why are Margalit and Sharon determined to fight alone?
Israel is different, they will say. Yes, it is, but it isn't necessarily different or different forever. The Orthodox claim to be the only authentic (religious) Jews—and secular Israelis mostly agree with them. It is time to disagree; it is time to deny the Orthodox their monopoly on Judaism. As it was in Europe and America, pluralizing the religion would be an important step toward secularizing the state.
But my version of critical engagement isn't aimed only, or chiefly, at fostering varieties of Judaism. I also hope that engagement with the religious tradition will produce a more attractive, a thicker, secular Jewish culture—not religious at all. I imagine secularism being strengthened through a kind of naturalization. Will secularists, engaged with the tradition, be overcome by religious emotion and turned into zealots? I don't see the risk.
Finally, I haven't commented on the historical argument Margalit and Sharon make, since that would require a lot of space and might amount to little more than an exchange of quotations. I don't want to argue about definitions; I concede that there was a kind of critical engagement with the tradition by the early Zionists. They certainly were not indifferent. But their engagement consisted too much of rejection, "loathing," and what Ahad Ha'am (Asher Ginzberg) called "defiant apostasy." As I say in the book, something like this kind of criticism was necessary in the past and is still necessary today. The engagement that I tried to defend, however, included a larger recognition of value in the tradition and in the experience of exilic Jewry. Ahad Ha'am may have wanted that, but his own engagement doesn't illustrate it; he didn't go much beyond an appreciation of "prophetic morality." Certainly, there were more extensive efforts, as Margalit and Sharon say—for example, the nationalist appropriations of religious holidays. But these haven't been very imaginative appropriations. They insist that this sort of thing hasn't worked; I agree. Try, try again.
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Jesus' Sinless Life & Ministry
Photo: © marilyn barbone Fotolia.com
Jesus The Spotless Lamb of God
When John the Baptist saw Jesus coming to be baptised in the River Jordan before the start of his ministry, he declared: Look! The Lamb of God who takes away the sin of the world. JOHN 1:29
In 1 PETER 1:18-21 the apostle Peter refers to Jesus as the spotless Lamb of God whose blood was shed so we might be redeemed - ransomed or bought back - from satan's clutches. " You know you were not redeemed with perishable things such as silver or gold from your old empty way of life ..... but with the precious blood of Christ, a lamb without blemish or defect." 1 PETER 1:18-21
The Lamb Of God Who Takes Away The Sins Of The World ISAIAH 53:6-9
In these verses Isaiah describes how the Messiah as The Suffering Servant will take the punishment for the sins of others, not his own.
• He will suffer in silence for sins not his own v6
• He will be led to the slaughter like a Passover lamb sacrificed for sin v7
For more on origins of The Passover festival, go to THE PASSOVER.
To watch a video of Christ In The Passover by Jews4Jesus, go to CHRIST IN THE PASSOVER.


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Hello world!
I'm Marianne Riis and on January 1. I started a PhD project at Aalborg University, Denmark. I intend to use this blog to inform and communicate about the project.
The working title of the project is:
"Identity, embodiment and collaboration i 3D Virtual Worlds"
My specific focus will be on using 3D VW's as a supplement in CSdCL based on a Scandinavian tradition of Problem Oriented Project Pedagogy.
I'm currently exploring Second Life and my avatar is Mariis Mills, which will be my identity .. for now .. on this blog.
/Mariis :-)
6 responses to "Hello world!"
Thomas RYberg says :
Welcome to the blogosphere – looking forward to following your writings and reflections on Second Life and 3D worlds in general :-D
Malene Charlotte Larsen says :
Hi Marianne,
Welcom to the PhD blogosphere. I look forward to reading and commenting on your posts :-D


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ALERT: McConnell Gets Horrific News
GOP supporters are fed up with the lack of action from their party. The GOP has been stumbling when it comes to keeping their promises — promises made to those who voted them into power — and their base has decided they aren't going to take it anymore.
The once enthusiastic donors to the Republican Party are seemingly in a full revolt after all of Senate Majority Leader Mitch McConnell's failures to get anything passed through the Senate, according to Politico.
Tensions amongst frustrated supporters of the party have reached a record high point. During a recent dinner at the home of billionaire Robert Day, one retired oil and gas investor and party contributor, Thomas Wachtell, told the McConnell that he and his party needs to "just do something."
"Anybody who was there knew that I was not happy. And I don't think anybody was happy. How could you be?" said Wachtell, who has given tens of thousands of dollars to Senate Republicans over the years, only to see limited results for his contributions. "You're never going to get a more sympathetic Republican than I am. But I'm sick and tired of nothing happening."
The situation has become so bad that funding for the month of August and July was $2 million, less than half of what it raised in previous months. Taking into consideration the need to maintain their numbers in the upcoming 2018 midterms, Senate Republicans are in a state of increasing panic.
"When you're in a business and you tell your stakeholders you're going to build a building or something, you have to follow through," said Dan Eberhart, conservative contributor and energy executive. "I can't borrow money to build a building and then not follow through, which is what these guys are doing."
Major contributors to the Republican Party have long been courted favorites by the establishment. These contributors have historically been treated with constant attention and promises in exchange for their significant funding. However, even the most ardent fundraisers have expressed their difficulty in setting up meetings with some of these people.
One expert GOP fundraiser forwarded an e-mail he got from a sought-after donor. "The GOP leaders should know, no movement on remaining agenda: tax reform, infrastructure, deregulation, etc. means no funding from supporters like me. No meetings, calls, contributions until we see progress."


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Del Monte Fresh Produce has announced that it has been awarded the Superior Taste Award by the International Taste and Quality Institute (iTQi), for its fresh Hass Avocado Pulp.
The product was given a maximum three stars for its 'delicious, nutty flavour, visual appeal, and silky smooth texture', which all ranked above 90 per cent on iTQi's sensory evaluation charts with a total weighted average of 91.6 per cent.
Del Monte Fresh Hass Avocado Pulp is a ready-to-eat and preservative-free avocado product that can be enjoyed in a variety of ways, and is described by the US group as being perfect for retailers to add to their fresh produce and deli sections and for foodservice operators who want ready-to-serve fresh avocados with minimal spoilage.
"We are honoured that our Hass Avocado Pulp has been recognised with the Superior Taste Award and a highest possible 3 stars," said Dennis Christou vice-president of marketing. "Our Hass avocados are enjoyed by consumers throughout North America and loved for their exceptional, creamy taste. We are excited to now offer avocados in a value-added format for consumers who enjoy the benefits of convenience and don't want to sacrifice the fresh taste. As more and more consumers become aware of its great taste and nutritional value, Del Monte will continue to bring innovative solutions to the avocado category that meet changing needs and tastes."
Every year iTQi, which is one of the world's leading independent Chefs and Sommeliers organisations, gathers a panel professionals from twelve of the most prestigious European culinary associations, in order to test food and beverage products.
Fresh Hass Avocado Pulp was tested along with several hundred other products from companies from around the world, with the judging panel analysing products on a blind basis, and evaluating the food based on an overall hedonic feeling as well as criteria like visual appeal, smell, texture and flavour.
It marks the fourth Del Monte Fresh product to receive a Superior Taste Award, with other winning products including fresh-cut Del Monte Gold Extra Sweet Pineapple and Del Monte melon.


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Dr David Klatzow, private forensic consultant said he was approached by the family of Reshall Jimmy to investigate the circumstances and cause of a Ford Kuga fire that killed Jimmy in December 2015.
The family believes the fire was caused by a mechanical or electrical fault with the Ford Kuga he was driving.
According to Klatzow this is the third investigation into the incident.
The information at hand currently shows that the fire started under the dash board in the front, slightly to the centre of the vehicle.— Dr David Klatzow, private forensic consultant
It is certainly not an engine compartment fire and it certainly did not start at the back as Ford originally alleged.— Dr David Klatzow, private forensic consultant
Listen below to hear more on the Ford Kuga fire investigation currently underway:


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Diabetes and Vegan Diet
What Happens When You Mix Diabetes and Vegan Diet?
There are a few sides to the issue. Some people say a vegan diet has the power to reverse diabetes, some say it doesn't.
"About a year after starting the vegan diet, I had a routine appointment with my doctor, and he was floored," says the Fredericksburg, Virginia, mom, now 47. "He told me that I no longer had diabetes. Of course, he wanted to know how I had reversed my diabetes – and I told him I owed my health to Dr. Neal Barnard and his vegan diet, which gave me my life back." This is definitely one side of the coin that supports a change in diabetes and vegan diet as a major component to improving your health.
Neal D. Barnard, MD, is a leader in nutrition and research and diabetes and vegan diet. As an adjunct associate professor of medicine at the George Washington University and a researcher funded by the National Institutes of Health, he has led key research studies to improve the health of people with diabetes, obesity, lipid disorders, and other serious health problems. He will be giving a keynote lecture on "An Intensive Plant-Based Diet for Diabetes Management" as well as two other lectures on "Power Foods for the Brain" and "Kickstarting Your Health."
Dr. Barnard's Research Offers Insight on Potency of Diabetes and Vegan Diet
Diabetes is more prevalent than ever. For many individuals the diagnosis means endless doctor visits and frequent trips to the pharmacist. Recent research has shown, however, that diabetes and vegan diet can help control and even reverse diabetes with an easy-to-follow plant-based diet. By sticking to a few basic principles and making simple lifestyle adjustments, individuals can enjoy a surprising degree of control with diabetes and vegan diet. Join us to learn the facts and results of Dr. Barnard's findings. He offers hope and information on diabetes and vegan diet that explores ways to control diabetic problems with proper dieting and exercise.
Holistic Cruise Provides Guidance with Diabetes and Vegan Diet
The Holistic Holiday at Sea Cruise puts the enjoyment of vegan meals at the center of the experience. Being able to enjoy this type of dining in an elegant fashion with a community of supporters and health seekers, enhances the experiential connection to all the lectures and classes going on throughout the week-long cruise. By the end of the seven days in the Caribbean you will understand how a dedication to overall wellness through healing of the mind and body can add to the quality of your life. Join us in March for information on diabetes and vegan diet and an unforgettable experience.
Content Articles
- Plant Based Diet
- Yoga and Pilates
- Health Cruise
- Vegan Travel
- The Basics of Vegan Travel Food
- How to be Vegan
- Healthy Vegan Diet
- Vegan Nutrition
- Becoming Vegan
- Vegan Lifestyle
- Benefits of a Vegan Diet
- What Do Vegans Eat
- How to Become a Vegan
- Vegan Athletes
- Famous Vegans
- Definition of Vegan
- Vegan Celebrities
- Vegan Guide
- Vegan Weight Loss
- Vegan Cruise
- Vegan Vacations
- Great Vegan Vacation Ideas
- Vegan Tours
- A Vegan Adventure and Holistic Cruise Rolled into One
- Going Vegan
- What is Vegan?
- Vegan Workshops to Help You Find a Diet that Fits Your Life
- Vegan vs Vegetarian
- Vegetarian Vacation
- Vegetarian Health
- Vegetarian Celebrities
- Becoming a Vegetarian to Lose Weight
- Vegetarian Group
- How to Become Vegetarian
- Vegetarian Cruise
- Vegetarian Travel
- Vegetarian Travel Tours
- Vegetarian Tours Can Be the Vacation of a Lifetime
- Book Vegetarian Tour Packages and Explore the High Seas
- All Inclusive Vegetarian Vacation Packages
- Vegetarian Cooking Classes
- Healthy Vegetarian Recipes
- Reversing Heart Disease Diet
- Vegetarian Holiday
- Yoga Holiday
- Wellness Retreats
- Cancer Prevention Diet
- Diabetes and Vegan Diet
- Vegan Conference
- CME Travel
- Macrobiotics
- Dr. Neal Barnard
- Isa Chandra Moskowitz
- Christina Pirello
- Dr. Sherry A. Rogers


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The other day, while I was at work, my cousin stole my iphone and tested
to see if it can survive a 40 foot drop, just so she can be
a youtube sensation. My iPad is now destroyed and she has 83 views.
I know this is totally off topic but I had to share it with someone!
Feel free to surf to my blog post … seo company (www.yazya.com)
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Commercial property consultants
Don't see what you need? Please contact us and we'll do all we can to solve your problem.
Location map based on postcode therefore indicative. Where two markers may be shown (green and red), green arrow points to location.
Reference 2036209
Type General Retail
Tenure Leasehold
Size452 sq ft (42 sq m)
Rent £30.98 per sq ft (£333.41 per sq m)
Annual Rent £14,000
+353 1 673 1418
Excellent opportunity to acquire a prime retail unit within Belfast's most successful Arcade.
Queen's Arcade is situated within the prime retailing core of Belfast City Centre linking Donegall Place and Fountain Street.
Anchored by Northern Ireland's leading jewellers Lunn's, other retailers trading include The Carphone Warehouse, Ernest Jones, The Good Food and Wine Company, Jonathan Keys Opticians and Watch Shop.
The subject unit is located within the Arcade adjacent to the anchor tenant Lunn's Jewellers.
Immediately available for occupation to suitable retail use.
Type: General Retail
Location: Belfast
Tenure: Leasehold
Size: 665 sq ft (62 sq m)
View property
Size: 452 sq ft (42 sq m)
Type: Offices
Tenure: Freehold / Leasehold
Size: From 2,682 sq ft (249 sq m) to 4,950 sq ft (460 sq m)
Size: 1,486 sq ft (138 sq m)
Type: Rail Kiosk
Size: 7,930 sq ft (737 sq m)
Type: Offices, General Retail
Size: 31,419 sq ft (2,919 sq m)
Size: 1,383 sq ft (128 sq m)
Size: From 100 sq ft (9 sq m) to 10,000 sq ft (929 sq m)
Location: Belfast City Centre
Size: 2,625 sq ft (244 sq m)
Type: Restaurants, General Retail
Size: 2,430 sq ft (226 sq m)


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I went home to Magnolia this weekend.
It's odd how I still call it home. There is so much there that I want to leave behind. So much that I have left behind, and don't want to revisit.
But when I was there, just for a few hours, I found out why it's still h-o-m-e.
I'm on a boat, in my grandparent's pond, floating. Just floating. On water, on air. Through the sky, somewhere else - Peace. Everything is good.
The water is murky and full of pollen, but my mind is crystal.
Daphne sees those things swimming in the water and wants to play with them, paws at them, accomplishes nothing. Catfish 1, dog 0.
The mockingbirds are happy my meema isn't home. Her shotgun is always behind the back door. She hates mocking.
The smells are the same. Sweet grapes from the vineyards, honeysuckle from the flower beds, cow shit from the fields. The smells never change.
Everything just is. It just is.
That's why I still call it home.


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Iams™ Proactive Health™ Adult Optimal Weight Dog Food
4.46 / 5 based on 92 Reviews
IAMS Adult Optimal Weight returns your dog to a healthy weight with fat-burning L-carnitine that helps turn fat into energy, providing a path to keep him fit for life.
Ground Whole Grain Corn, Chicken By-Product Meal, Ground Whole Grain Sorghum, Chicken, Dried Beet Pulp, Ground Whole Grain Barley, Natural Flavor, Chicken Fat (preserved with mixed Tocopherols), Dried Egg Product, Potassium Chloride, Dried Brewers Yeast, Caramel Color, Salt , L-Lysine Monohydrochloride, Choline Chloride, Fish Oil (preserved with mixed Tocopherols), DL-Methionine, Carrots, Calcium Carbonate, Tomatoes, Flaxseed, Fructooligosaccharides, Dicalcium Phosphate, Spinach, Green Peas, Minerals (Ferrous Sulfate, Zinc Oxide, Sodium Selenite, Manganese Sulfate, Copper Sulfate, Manganous Oxide, Potassium Iodide), Vitamins (Vitamin E Supplement, Ascorbic Acid, Calcium Pantothenate, Vitamin A Supplement, Biotin, Thiamine Mononitrate (source of Vitamin B1), Vitamin B12 supplement, Niacin, Riboflavin Supplement (source of Vitamin B2), Inositol, Pyridoxine Hydrochloride (source of Vitamin B6), Vitamin D3 Supplement, Folic Acid), L-Tryptophan, Dried Apple Pomace, Dried Blueberry Pomace, L-Carnitine, Mixed Tocopherols, Rosemary Extract, Citric Acid.see more...
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- how much does a bag cost Be the first to answer!
- Does it by any chance help your dog maintain there weight3 Answers
- Do your dogs like this?2 Answers
Iams™ Proactive Health™ Adult Optimal Weight Dog Food
Reviews (92)
Media (1)
92 reviews
Our two larger pups were putting on weight too fast and needed to lose about 5-8 pounds to be back in a safe/ normal range. We've had them on this brand/type of food for about 3 months and both pups are doing much better and have lost most of the excess weight.
My older dog loves this dry food!!! She is blind and very old so she has gotten bigger over the years!!! I love that she is getting the food and nutrition that she needs but it helps control the weight that she can't get off herself!
My dog loves IAMS! She had some stomach issues when she was a little younger but not with this food! She definitely enjoys eating this more than any other food she's been on. Definitely recommend
I bought this food for a very long time liking that there are not dyes and artificial ingredients (for the most part) at an affordable and manageable price. The issue I found is that my dog does not love the taste...he much prefers other brands of dog food and I have since switched. The difference is he gets excited for his food now.
Jax is some kind of mix that we're not sure about but we do know one thing... he's short and thick so watching his weight is necessary. We don't want him gaining anymore so we switched him to this food. He loves it and isn't picky about it at all.
Love this for my pup. It helps keep her weight down which is very important to me to alleviate stress on her joints from being overweight. Plus it's cost effective when buying the 13 pound bag.
A great all around food source for my dog. She's almost a twelve year old female yellow Labrador Retriever. She's had great health, a beautiful coat of fur and an extremely youthful quality to her demeanor. If that doesn't tell you something that there is something special about this diet choice, what else would?
This is the only dog food I buy my dogs. The vet told us to put our dogs on a diet and we feed them this now and walk multiple times a day and they have lost weight just like they need to. Thank you Iams! This is the best
This is the only brand and type my dog has ever used. I don't feel that there's any con to using this product they love it. I get this product from Kroger's. My pets enjoys this product so much and I'm sure my pets would recommend to everyone and so would I.
My dog loves this product so much. They've beeen eating this since they were puppies. I don't feel that there's any cons about this product. My pets enjoy this product so much. It definitely met my expectations. I recommend this product to all pet owners.
What dog wouldn't enjoy this
Does it by any chance help your dog maintain there weight
Do your dogs like this?
Has anyone had issues with this dog food. I had my two dogs on it for 2 years and they lost weight, but developed some problems?
I have two dogs who the vet wants to lose around 10 pounds each for health reasons. Iams is one of the more expensive brands; is it worth the extra money? Does it help with weight loss?
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Has anyone experienced noise generation because of MOL?
MOL is installed on 4 of the 7 PC rig but only the 4 are showing a hiss.
Link the 3 not using MOL, and silence. Introduce any of the 4 with MOL and Hisssssssssss. All 7 are on the network. I have tried changing audio leads and clearing power cables etc.
I have isolated each MOL PC and the hisssssssssssss is still there. The number of PCs makes no difference. The same level with 1 or 4.