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Picos and coastal cycle route details
About this cycling tour in Spain
Approximately 235 miles (total climb 15,000 feet).
A delightful but challenging cycle route that runs a few miles inland of the coast to the west of Santander in northern Spain then climbs into the national park of the Picos de Europa.
The Picos stand at over 8000 feet high and three of our mountain passes are more than 1 mile above sea level. Highlights include the medieval village of Santillana del Mar, and the deep-sided gorges that lead into the Picos. Wildlife is in abundance, and if camping, you will be lulled into sleep by the sound of cowbells.
If the steep hills of the Picos are not for you, these can be missed. From Panes the route can be extended further west to take in more dramatic coastal towns and sandy beaches.
Getting to Santander
Brittany Ferries offers two convenient ferry services to Santander from Portsmouth to Santander and Plymouth to Santander.
1) Santander to Unquera
Approximately 44 miles.
Leaving Santander is not a problem but you will need to follow the suggested route carefully. The coastal route (CA231 N611 & CA131) west of Santander to Unquera, is ideal for cyclists and is fairly low in traffic once away from Santander. This route is part of the Camino de Santiago de Compostella pilgrims' route so you will meet many walkers on the way. If you have time or maybe fancy a dip at one of the numerous beaches, take some of the back roads off to the right to get closer to the sea. These roads have a poorer surface and are hillier than the main road but you are certainly off the beaten track here. There are plenty of options for food, hotels and campsites along the way.
The first major town, Santillana del Mar is a tourist honey pot and it's easy to see why. This former medieval capital of Asturias has it all - cobbled streets, ancient stone houses and artisans' shops clustered around many town squares and courtyards. It really comes alive in the cool of evening when coach loads of Spanish tourists descend. (Tourist Information Office, hotels and campsite.)
The campsite in Comillas, 10 miles west of Santillana, has an enviable position, right on the cliff top.
Approaching St Vicente de Barquera the views of the town and estuary are stunning.
It's a pleasant town with a medieval tourist trail. Look out for the castle, an old bridge and the church which has an unusual floor made of wooden coffins. Best to be rich if buried here, as you will have prime position near the altar.
We leave the coastal road at Unquera, a town with many facilities and head south towards the Picos.
2) Unquera to Potes
Approximately 26 miles (total climb 1,900 feet).
The road from Unquera to Panes, the gateway to the Picos, runs along the edge of the Sierra de Cuera mountains. Our route takes us into the foothills of these mountains, through green rolling hills and the odd eucalyptus forest. For a slightly shorter, flatter but less interesting and busier route, take the N621. In Panes there are hotels but no campsite.
If the hills of the Picos are not for you, in Panes turn off onto the AS114 towards Cangas de Onis , then return towards the coast and Caravia.
From Panes there is a 15 mile steady and easy climb up a valley and the Hermida gorge. The direction of the road means it is often in full sun, which may be a problem early afternoon.
Potes, at 1,000ft is a charming town with a medieval heart, old bridges, twisting cobbled alleys and overhanging houses. There are plenty of hotels and the nearest campsite is 1mile up a hill outside the town.
If you have time for a day off from touring, cycle up to Fuente De (14 miles and 2,500 feet climb) to take the cable car to the Mirador del Cable.
3) Potes to Posada de Valdeón / campsite at Santa Marina
Approximately 36 miles (total climb 5,700 feet).
Today is the challenging day. There are very few hotels between Potes and Posada so it is not easy to break the journey in two. The 17 miles from Potes to the first pass at San Glorio is a steady, relentless climb of 4,250 feet. At San Glorio, you are a little over 1 mile above sea level. The first 5 miles are fairly easy but you are soon in lowest gear for the remainder, mostly on hairpin bends. There is little shade and the climb is tough, especially in full sun but the magnificent views make it worthwhile. To help you to the top you will get shouts of encouragement and gasps of admiration in equal measure from envious car drivers. There is little by way of food or water so take plenty of supplies.
From San Glorio you descend 1,000 feet alongside a river, following a delightful, wide valley of pastureland full of cows and sheep, all with tinkling bells. After the turn off onto the LE243, the gentle hill becomes steeper until you reach the Puerto de Pandetrave pass, also 1 mile high. Cars are few and far between. You are now in the middle of the Picos and the mountains are at their most dramatic.
Santa Marina de Valdeón is a wonderful, rather crumbly mountain village with nothing much going on. There is one bar/restaurant. The road to the campsite is less than a mile but incredibly steep. Still, it doesn't stop the old ladies with amazing calf muscles clambering up with their walking sticks.
It's cooler here in the mountains, especially at night. The campsite has good amenities, a restaurant and shop and you can fall asleep to the sound of cowbells and owls.
Alternatively, continue downhill into Posada de Valdeón where there are many hotels and restaurants. Posada is a small mountain town popular with tourists and walkers.
A spot of walking
From Posada de Valdeón, it's well worth taking a few hours off for a detour to walk part of the magnificent Cares gorge. The start point for your walk (and finish) is in Caín, a pretty tourist village with a good choice of food and accommodation, north of Posada. You can cycle the 5 or 6 miles from Posada down to Caín but be warned, it's a 1,500 feet return climb, tough even without luggage. The gorge lies north south so can get very hot mid day. It meanders a bit so some shade is available from time to time.
4) Posada de Valdeón to Cangas de Onis
Approximately 38 miles (total climb1900 feet).
From Posada, there is an easy seven mile climb which becomes quite bendy through the trees towards the top, the Puerto de Panderruedas at 4,900 feet. After a few miles down and up you reach the Puerto el Pontón. From here, the landscape becomes greener and more importantly, you can put your feet up for an exhilarating 28 mile descent. Adding a couple of layers for warmth may be a good idea at this point.
You pass through a ten-mile stretch of the Desfilladero de Beyos, a spectacular gorge with some unusual, towering rock formations. This gorge marks the western edge of the Picos. There are plenty of food and drink stops but few hotels.
Cangas is a fairly modern, large town with hotels, a tourist office and a campsite a couple of miles to the east.
5) Cangas de Onis to Llanes
Approximately 26 miles.
Leaving Cangas, you gently ascend the fertile valley of the Río Güeña with the foothills of the Picos to the south. After Benia and the turn off onto the AS115, you enter a long attractive valley, heavily scented with eucalyptus and pine. You may be lucky enough to spot an eagle or two to the left. If you want more of a challenge than this easy downhill stretch you can take a detour through some mountain villages to the east (your right). There are campsites in Soto de Cangas and Benia where you will also find a couple of hotels.
Llanes is a lovely old port with a vibrant market and a good Tourist Office. It is good to spend at least a few hours here so wander the old streets or consider an overnight stop. Plenty of hotels and campsites.
6) Llanes to Unquera
Approximately 19 miles.
Leaving Llanes you join the E70 for about 5 miles. It is fairly busy but has a good, wide hard shoulder. You soon head inland on the AS343 in the direction of Boguerizo. This lovely country road follows a valley of eucalyptus, pine and chestnut trees with a few gentle hairpin bends to keep you on your toes. It is beautiful so don't be tempted to stay on the flatter, shorter main road, the E70.
The route takes you back to Unquera, where you can rejoin the coastal road back towards Santander, visiting all the towns and villages you did not have time to stop at on the way out.
If you prefer, there are two trains a day from Llanes to Santander, in the middle of the day and evening.
Useful information
Helmets and visibility - It is now a requirement in Spain for cyclists to wear a helmet when outside towns. High visibility clothing is a requirement when cycling after dark. Cyclists under 16 years of age must wear helmets at all times and in all locations.
Maps. Buy maps that are no more than 3 miles to one inch. 2 miles to 1 inch will make it much easier to find quiet country roads. Michelin maps numbers 142 & 143 cover this route at a scale of 1: 1500. Satellite navigation is useful and likely to be well used!
Roads. Once away from Santander, the roads are generally quiet. Finding the route out of Santander towards San Roman can be difficult. You may wish to print details of this part of the route from the map. Coast roads can become busy in peak season. Spanish drivers are generally courteous.
Bikes. The route here is completely on tarmac roads and is suitable for any type of bike. Remember to take plenty of water for the mountain passes.
Touring tips. Tourist information offices have town plans to help you find your way through the town and can supply a list of accommodation.
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I generally don't see much in the way of commercials anymore. I DVR almost everything I watch, or I get it on Netflix. There's nothing more satisfying than seeing the show fade out, noting where a commercial should be, then it fading right back in again. That being said, I'm still a fan of well produced, quirky, or offbeat commercials. When some actual effort and thought has been put into production, it generally makes me smile. So here's a free plug for Mike's Hard Lemonade – because they make me smile. Thanks for the effort, gents (or ladies.)
There are three new commercials, all centering around the same group of guys drinking in the middle of the day. And there are beards. Beards make everything better. It's the 30 foot tall woman, the headless deer, and the scarecrow that bring a smile to my face. It's all done in the usual Mike's deadpan delivery. Check out the videos below. You're welcome.

subset: commoncrawl


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Chris Pine: 'Welcome to People' Set
Chris Pine heads to his trailer as he gets to work on his latest project, Welcome to People, on Wednesday (January 19) in Los Angeles.
The 30-year-old actor stars opposite Olivia Wilde and Elizabeth Banks in the family drama.
Welcome to People tells the story of a businessman who returns home after his estranged father's death, only to discover that he has an alcoholic sister with a 12-year-old son.


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Tenor Spas Wenkoff: Hand signed real photo, 4,1 x 5,8 inches. Very fine condition.
The Autograph comes with a Certificate of Authenticity.
Spas Wenkoff is an Bulgarian tenor who studied in Sofia and Dresden. He gave is debut in 1954. He sang in East Germany (mostly in Dresden) in the 1960s.
His breakthrough came with Tristan in Bayreuth 1976 – 83. He also sang the Tristan at the Met in New York in 1981. He was much acclaimed at the Vienna States Opera House in the 1980s.
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This week represents a milestone for the company formerly known as Demandware, a Salesforce Company – we are now Salesforce Commerce Cloud, the newest Cloud in the Salesforce Customer Success Platform!
The official unveiling is taking place this week at Shop.org in Dallas, and will continue next week at Dreamforce 2016, where Salesforce Commerce Cloud will be introduced to the Salesforce community via a keynote presentation (October 6, 1pm in Moscone West) and several breakout sessions featuring our thought leaders and leading retailers. Check out the Commerce Cloud guide to Dreamforce for details.
We are clearly living in the age of the customer, which has created the need for engaging, intelligent, personalized buying experiences across all channels, including the store. As part of the Customer Success Platform, retail brands on the Salesforce Commerce Cloud can transform how they connect with their customers at every step in the journey: from discovery, engagement, and transaction to analytics, community and service. Now, brands in all industries can deliver digital commerce across web, mobile, social, and in-store to make the entire experience smarter, more personal, and more engaging.
To meet consumers' ever-increasing expectations, Salesforce is integrating capabilities that make shopping across channels hassle free, fun, and personal. Two examples:
Frictionless checkout with Apple Pay for the web. Salesforce Commerce Cloud is among the first digital commerce solution to support Apple Pay for the web, which means our customers can offer secure, single-touch checkout. This is a watershed event for mobile commerce, which has been hampered by frustrating multi-step checkout processes.
Commerce Cloud Einstein. Leaders in retail will be defined largely by the degree of relevancy and 1:1 personalization of their interaction with consumers. To that end, artificial intelligence is embedded in the Salesforce Platform, and we have built intelligence directly into the Commerce Cloud. The capability yields personalized on-site product recommendations and personalized email; Avenue Stores, Skis.com and Icebreaker are just a few of the retailers seeing uplift in revenue with predictive intelligence. (Einstein will be formally introduced and will be a key theme throughout Dreamforce.)
As Commerce Cloud comes together with other Salesforce Clouds, retailers can leverage all the capability to engage with customers in whole new ways. For example, Marketing Cloud drives shoppers to points of commerce, and Service Cloud provides service to consumers before, during and after a sale.
I couldn't be more excited about the opportunities that lie ahead not only for Salesforce Commerce Cloud but also for our current and future customers, as we accelerate our mission to transform commerce.
If you are attending Shop.org this week, be sure to stop by Booth 8000 and check out some cool demos of predictive intelligence and Commerce Cloud Store, our mobile first point-of-sale and store operations solution. And make sure you're at our booth on September 27 at 5pm for a very special celebration of our transition to Salesforce Commerce Cloud.


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Highs and lows from the career of Australian spin-bowler Shane Warne, who retires from cricket on Friday.
-- September 13, 1969: Shane Keith Warne born in Ferntree Gully, Australia
-- January 1992: Takes meagre 1-150 on his Test debut against India in Sydney
-- June 4, 1993: Bamboozles England's Mike Gatting with the "ball of the century" at Old Trafford, his first ever delivery in an Ashes Test
-- December 29, 1994: Claims Test hat-trick against England at the MCG
-- December 1998: Fined along with team-mate Mark Waugh for providing information to an Indian bookmaker during Australia's 1994 tour of Sri Lanka
-- June 20, 1999: Named World Cup final's man of the match as Australia beat Pakistan
-- April 2000: Voted one of Wisden magazine's five "Cricketers of the Century" along with Donald Bradman, Garry Sobers, Jack Hobbs and Viv Richards
-- August 2000: Stripped of Australian vice-captaincy after bombarding an English nurse with lewd text messages. Dubbed "Shame Warne" by British press
-- February 2003: Sent home from World Cup in South Africa and banned for a year after testing positive for a proscribed diuretic
-- June 2005: Announces divorce from wife Simone Callahan, mother of his three children, after allegations of extra-marital affairs
-- July-September 2005: Shrugs off marital problems to take 40 wickets in Australia's losing Ashes campaign. Ends that year with 96 Test wickets, a world record that still stands
-- December 26, 2006: Becomes first bowler to reach 700 Test wickets, in front of his home crowd at the MCG
-- January 5, 2007: Retires from Test cricket with 708 wickets in 145 matches
-- September 2007: Simone breaks off a reconciliation after Warne accidentally sent her a text message meant for another woman
-- June 1, 2008: Captains Rajasthan Royals to the inaugural Indian Premier League Twenty20 title
-- December 10, 2011: Makes headlines over his alleged relationship with British actress Liz Hurley
-- May 6, 2011: Announces retirement from professional cricket on Twitter
-- May 18, 2011: Fined $50,000 over a public row with a senior Indian cricket official
-- May 20, 2011: Plays final professional game, for Rajasthan Royals against Mumbai Indians
Shane Warne highs and lows
Highs and lows from the career of Australian spin-bowler Shane Warne, who retires from cricket on Friday.


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This summer my dad had the heart wrenching realization that it was time to move my step mom, who suffers from Alzheimer's Disease, into a memory care facility. He visited care homes that came highly recommended, and he made his choice of Oakmont Senior Living in Carmichael. Twelve days ago we moved her in.
The last few years have been challenging and emotional on all of the family, but especially on my dad, who was her loving primary caregiver. Through this atrocious illness, my father has lost his love, his best friend, and his companion through thick and thin for 45 years. It's been a time of many lessons on tolerance, acceptance, unconditional love, and above all, patience, as we navigated through this journey.
I will have my second visit with her at the facility tomorrow and I will once again find comfort in the beautiful gardens at Oakmont, as I did last week. I will walk hand in hand with her out to the raised beds bursting with colorful blossoms and vines, herbs and vegetables, and ripening fruit. We will check to see if the sunflowers have opened from last week, and we may sample the cherry tomatoes. We'll be on the lookout for hummingbirds visiting the salvia. And we'll sit together in comfortable chairs listening to the wall fountain as it sings it's peaceful lullaby to us.
Our hearts are burdened and battered, emotions are tender and fragile. My father, siblings and I, along with our loved ones are all bravely walking into waters unseen. But we know how to swim. We'll do this together. And we'll be okay.


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Manager Trainee
at ABC Fine Wine & Spirits
Orlando, FL
Posted on Nov. 7, 2017
Full Time
Health Insurance, 401K
Meet our Hiring Managers in person.
Visit us on Thursday November 16th from 10 am to 2 pm.
Click Apply now for the location address.
Growth is happening at ABC Fine Wine and Spirits, and we want you to be a part of our team! We are the country's largest privately owned fine wine and spirits merchant, with approximately 145 retail stores throughout Florida and fourteen hundred dedicated employees.
We are seeking positive team members to join our friendly, competent staff to provide the best possible service to our guests. In return, we offer competitive pay and benefits as well as training and advancement opportunities. We are committed to providing the best possible atmosphere for maximum development and achievement of your professional goals.
Thank you for considering employment with us. ABC FW&S is an equal opportunity employer.
Manager Trainee
Essential Duties:
• Provide friendly, prompt, efficient, and courteous guest service
• Promote sales by assisting guests and offering suggestions
• Assigns employees to specific duties in absence of Store Manager
• Supervises employees engaged in sales work
• Operates cash register
• Orders merchandise to replenish stock on hand
• Answers customer's complaints or inquiries
• Locks and secures store
• Checks identification of customers and enforces age requirements
• Insures compliance with the Beverage Laws
• Attends regularly scheduled meetings as required
• Maintains a clean and safe work environment
• Must be able to lift up to 50 lbs
• Must be able to stand for extended periods of time
• Must be 21 and up
• Must be able to work weekends and evenings
• Must be able to pass Background and Credit check
ABC Fine Wine & Spirits offers competitive benefits for full time Team Members including paid vacation time, holiday pay, medical insurance, and a company-matched 401(k) program to qualifying employees (based on time of service and other factors).
• Life, disability, dental and vision insurance
• Personal paid time off (PTO)
• Wellness program
• Tuition reimbursement
• Smoke-free work place
• Incentive bonuses based on performance
• Commission opportunities
ABC Fine Wine & Spirits is a drug & tobacco free workplace. We are an equal opportunity employer.
In a cluttered marketplace of products and services – and places to get them – ABC Fine Wine & Spirits stands out for three simple reasons: the best products, the best service and the best prices.
We are continuously assessing how our stores and services meet our customers' needs. We are committed to providing the best overall shopping experience possible. Remodeled stores exhibit clean lines and well-lit, open, friendly shopping areas.
We carry a wide selection of gourmet foods, including cheeses, chocolates, and snack items, ideal for gifts, parties, or personal enjoyment. Same-day delivery from many stores allows for the delivery of last-minute gifts or wines, spirits, and beers for entertaining. Continual evaluation of the services we offer encourages us to be flexible, to be innovative, and to constantly keep our customers at the center of our operations.
Beyond our stores, we're adding shopping convenience and connecting to customers using new technologies and emerging social media outlets. You can read our blog, find sales or coupons, shop online, get recommendations and even post your own reviews on our website, Facebook page or join the conversation on Twitter.
new search.


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Tonight and tomorrow night, violist Patricia McCarty will be doing something she loves.
At 8 p.m. in the Muhlenberg College Center for the Arts Theatre, Patricia McCarty will join conductor Donald Spieth and the Lehigh Valley Chamber Orchestra as guest soloist, performing works for solo viola and orchestra as part of the orchestra's fourth subscription series concert. Currently, the assistant principal violist for the Boston Symphony Orchestra and the principal violist of the Boston Pops, Ms. McCarty discovered quite early in her career that performing as a soloist appealed to her immensely.


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Heroic Portland
House Rules
The following house rules will be used for character creation.
Powers Generation
This method of random power generation differs slightly from the 2nd edition rulebook in that the fewer powers you get the more choice you have in which powers you receive. This method was first proposed by David Astley in 1998.
For number of powers, roll D6+2.
If you roll a 6, randomly roll 8 powers and one weakness.
If you roll a 5, randomly roll 7 powers and CHOOSE one weakness.
If you roll a 4, randomly roll 5 powers and CHOOSE one. Random weakness.
If you roll a 3, randomly roll 4 powers. CHOOSE one power AND weakness.
If you roll a 2, randomly roll 2 powers. CHOOSE two powers AND a weakness.
If you roll a 1, CHOOSE all 3 powers and the weakness.
You still must drop one power. You can also drop a second power to get rid of the weakness.
Character Attributes
V&V advocates playing yourself as a superhero. The rulebook talks about figuring out what your stats would be and then rolling for superpowers. We will be using a hybrid method in which we roll 4d6 and drop the lowest die for attributes. We will still be playing ourselves with the addition of superpowers as far as background and knowledge goes. Players may, optionally, play as a younger version of themselves in regards to age of the character.


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Paul Leyden (b. 1972) is an Australian actor best known for playing Simon Frasier on As the World Turns, a popular character which he has played on and off since 2000. Leyden also had a lead role in the short-lived 2004 NBC series LAX, opposite Heather Locklear. He has also appeared in a 2003 episode of Law & Order: Special Victims Unit.
In 1999, Leyden appeared in the first season Farscape episode "A Bug's Life" as Captain Larraq, a Peacekeeper officer who takes command of Moya.


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A source of great consternation is the mysterious
return value from
If there is an error, the return value is −1. For example, the function fails if
hWndis an invalid window handle or
lpMsgis an invalid pointer.
That paragraph has caused all sorts of havoc, because it throws into disarray the standard message pump:
MSG msg; while (GetMessage(&msg, NULL, 0, 0)) { ... }
But don't worry, the standard message pump is safe. If your parameters are exactly
- a valid pointer to a valid
- a null window handle,
- no starting message range filter,
- no ending message range filter,
GetMessage will not fail with
Originally, the
GetMessage function did not
have a failure mode.
If you passed invalid parameters, then you invoked undefined
behavior, and you probably crashed.
somebody said,
"Oh, no, the
GetMessage function needs to
detect invalid parameters and instead of crashing, it needs
to fail gracefull with some sort of error code."
(This was before "Fail-Fast" came into fashion.)
The problem is that
GetMessage's return value of
was already specified not as a success/failure code,
but rather a
"Has a
WM_QUIT message been received?" code.
So return
FALSE wouldn't work.
The solution (if that's what you want to call it)
was to have
GetMessage return the
-1 to signal an invalid parameter error.
And that's what threw everybody into a tizzy, because now every message loop looks buggy.
But you can calm down.
The standard message loop is fine.
All the parameters are hard-coded (and therefore valid by inspection),
save for the
&msg parameter,
which is still valid by inspection.
So that case is okay.
It has to be, for compatibility.
The people who need to worry are people who pass a variable
as the window handle filter (because that window handle may
no longer be valid),
or pass dynamically-allocated memory as the
(because the pointer may no longer be valid),
or who pass a nontrivial message filter
(because the filter parameters may be invalid).
In practice,
the memory for the
lpMsg is nearly always
a stack variable (so the pointer is valid),
and the message range filters are hard-coded
(so valid by inspection).
The one to watch out for is the window handle filter.
But we saw earlier that
a filtered
is a bad idea anyway,
because your program will not respond to messages that don't meet
the filter.


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In the extreme, a lack of guns would mean no gun crime. Every crime requires means and the means of gun crime is a gun. Each gun that is not in circulation is a gun that cannot be used to commit a crime.
Empirically, every other developed country has less guns than the US and all have lower gun crime. The lowest gun crime is found where gun control is strictest.
The question is like asking if smoking was illegal would it reduce lung cancer: the answer is trivial.
Gun control will help reduce crime, less children, old people, and adults will get killed. Canada, Australia, England has gun control and they have less crimes. The United States should enforce gun control because it will help reduce crime. I think Assault rifle, Rocket launchers, Explosives, and machine guns should be banned. I only support Shot guns and normal guns like the Beretta Laramie.
Take a look at the crime rates of countries like the United Kingdom. Their crime rate is ridiculously low, compared to ours here in the United States. I am all for our freedom to bear arms, however, this is not about taking all privileges away. Just by simply putting stricter laws in place on who can own them, it will greatly reduce the crimes involving guns.
Some people like to say that "guns don't kill people, people kill people" and then compare death rates from guns to those of cars. There is an inherent difference between the two things, however. It doesn't make sense to say that a device which can bring fatal harm should not be regulated. Even cars are regulated, as are switchblades, swords, and other weapons. The Gun is one of the most dangerous weapons out there - of COURSE it should be difficult to get one! I'm not against having a gun for protection, but do you need a semi-automatic? Of course not! I'm not against guns for hunting either, but I do have a problem with allowing your children to use the guns without an official document proving their skills and training. If guns shouldn't be regulated at all, the evidence for such and idea would be overwhelming. It's the same thing for having minimal regulations on guns. The evidence doesn't meet reliability requirements.
No one needs assault weapons, if you're a hunter and you have a problem with reloading after twelve shots, you're a bad hunter. The cops don't use assault rifles (well aside from SWAT COPS) WHY should a normal person have a gun that could mow down the law?
Dear Americans ... how often do these terrible things have to happen before you finally change something about it? It's hardly surprising that America has one of the highest gun related murder rates of all countries! And of course guns don't kill people, but the more people own guns, the easier it is to get access to one, the higher the chance of people using it to kill somebody! In Europe we have really strict gun laws and only a few people own guns, and obviously we don't need them. There's no reason normal citizen would need a gun! Those are our children our parents, our cousins or grandparents who might get shot because of an idiot that shouldn't be allowed to have a gun. You all know your gun laws are a joke. Guns are made for one reason only, and that is to kill.
I am disheartened that there is even much of a debate on this topic. Stricter gun laws would almost certainly reduce the number of gun related deaths in this country. We MUST learn something from this tragic, senseless act at Shady Hook and do something. The guns used in this heinous act were all legally purchased/registered. The primary weapon used to kill these innocent children and brave educators was a Bushmaster .223 assault rifle. If that gun could not have been legally purchased, one would reasonably believe it would not have been in the house. If we ask ourselves this question - If that weapon wasn't in the house, do you think at the very least it is possible (if not very likely) that there would have been fewer people killed? Then doesn't that tell us something? If it is at least possible that there would have been fewer victims, shouldn't we do something so that these weapons aren't available? I for one believe that there would have been less carnage. I understand that motivated bad people will do bad things, but shouldn't we at least try to make it harder for them to get their hands on these kinds of weapons and hopefully as a result reduce the number of victims? I will end with this, the same day as the Sandy Hook tragedy, a man in China went into a school with a knife and INJURED 20 people. Nobody was killed. Compare that to the 26 people killed at Sandy Hook with a legally purchased assault rifle that is designed for military purposes for killing people. It is not a hunting rifle, nor a hand gun that someone purchased because they feel it is necessary in their home to protect themselves or their family. Let's not skew the issue. These things should not be legally allowed in the hands of regular citizens. Their is no practical purpose for it.
Many arguments for no gun control purport that criminals will get guns anyways. Well, what about all the guns in regular folks homes that get used improperly, by a rebellious or disturbed teenager, angry lover,etc. Better gun control means it is harder to get guns. Let's impact gun crime wherever we can.
Studies by the AMA and the Center for American Progress show states with stricter or more gun laws have a lower rate of violence from guns. There's no escaping the fact also that countries with stricter gun laws have lower incidence of gun violence as well. Constitutional arguments against stricter gun laws are nonsense since even Justice Scalia agrees that more restrictive gun can be written in such a way as to comply with the 2nd Amendment.
I've heard some arguments from people claiming that cars aren't banned because of drunk drivers, so why would tightening the rules on gun control do anything to stop gun related violence? To those who can actually justify this argument, take a look how drunk driving rates have dropped over the past decade due to stricter requirements, more policing, and other regulations that have been put into action. I'm completely against taking guns away and agree that gun violence cannot be stopped, no matter what, but who can sit there and actually say that we should do absolutely NOTHING to try and curb these horrible events from happening? It just doesn't make sense. The second amendment was written when bayonets were available, not the abundance of options available in today's world. I have a hard time thinking that the great founding leaders of our nation, if they saw what is available today, would all agree that zero additional gun control is necessary. If we can do even one thing to reduce these events, why is that a bad thing? Common sense...
Our problem is not about guns and weaponry its about our citizens.It is the person that causes the crime and commits the murders around the world. We need to figure out a way of decreasing the ill mentalities in our country. People in the community are unsafe and scared of what might be coming in their directions. Citizens we call friends and family are the ones we trust and also the ones that cause crimes. It is the individuals mindset that we must protect ourselves from.
Read above statement. Criminals will always get weapons, even if they have to smuggle them in. They will never care about the law or you. By taking away our abilities to carry and defend ourselves, you are allowing criminals to not only hurt or possibly kill you, but you are allowing them also to commit more crimes ad they will not be scared of anyone, except the police on which they know will not be out to help within a certain timeframe. By then its to late. As for me , when a criminal goes to break into my home where I have children , the criminal won't be leaving with my stuff I worked hard for and my kids will be safe. All those who want stricter laws for the good guys, I hope you have great health insurance and all your receipts, because your gonna be missing all your things while laid up in a hospital bed.
I believe that there will never be a end to guns. But cutting them off/ making them stricter will not stop people from getting a gun and using it. Maybe we would see less "accidents". I don't think it will help with less crime, but may in fact increase it. Think about it, If we took guns away, but criminals still had them wouldn't that make it easier for them to rob/kill/shot one another. It doesn't make sense
When gasoline prices rose to incredible highs, people spent less time driving and drove fewer places to avoid paying a premium at the pumps. The fact that there were less opportunities to drive their cars did not stop people from accomplishing their travel goals by other means. Some stayed home, yes, but others rode the bus, some car-pooled and still others walked or rode bicycles. If there are less opportunities to achieve ones' goals via a particular method, as a free and innovative people, we find another way. I am certain that this will only be true for the case at hand. Stricter laws may decrease the rate at which everyone attains weapons, it may even limit the types of weapons they can purchase, but it will never stop the person who is unhealthy and looking for a way to take their anger and hatred out on another person or group of people.
I have heard a quote many times about the fork and the gun. "This fork made me fat", etc. And while they fork was used to shovel grotesque amounts of food into the persons' mouth to support a food addiction, that fork still doesn't carry with it the "image" a gun does. guns are portrayed as weapons of violence, destruction and death in movies, books, games and television shows. The way i see it, a responsible "government" would try to support gun responsibility instead of making them the villains. After all, the fork never gets the blame on The Biggest Loser....the person does. They are then held responsible for overeating, pushed to learn a new way to use their forks...and then live a more healthy life.
Since I live in the real world, I understand that crimes are going to happen no matter what. I can understand that guns will be used no matter what. If gun laws are passed and guns are removed from legal purchase, it just means that law abiding citizens are unarmed and criminals are going to keep their guns. And murders and robbers will sky rocket now that we have so many beautifully weak unarmed. But what really baffles me is that people think people will stop killing, robbing and doing violence to each other just because they don't have a gun. But if you want to stop that just take away all knifes. Or blunt objects. Hell why you are at it, cut off our hands so we as a society can do nothing to each other at all.
A miniscule fraction of bats, knives, metal pipes, chains, crow bars and tire irons that are purchased in the USA are used for crimes. The same rings true for guns, in fact an overwhelming majority of gun owners use firearms for target shooting, hunting, trap shooting, competition shooting and other sporting activities. As such, enacting further legislation restricting the sale of firearms only hurts and inconveniences tax paying citizens.
Criminals, will simply ignore these laws and illegally obtain firearms anyway. Though illegal as defined by federal law, many Americans report they can easily obtain marijuana for recreational use. This is just one of several examples.
Historically, the increase 'gun control' laws have not decreased crimes involving these weapons. "More Gun Control Laws" is a default response by persons who don't know any better after a tragedy or event. It is an thoughtless, fearful reaction to unfortunate situations. Other options should be explored first. Why are these persons committing the crime in the first place? What caused them to do what they did? I can assure you, 'i had access to a gun' will never answer these questions.
If you are a gun-control advocate, print and place a large sign on your front lawn reading: "There are no firearms in this home. You will not be shot on this property." Leave this sign up indefinitely. This is my challenge to you. Until you do so, you are a beneficiary of individual gun ownership and not holding true to your professed beliefs.
Canada tried a gun registry. The argument was if it could save just one life it was worth it. After ten years and billions of dollars spent the government of Canada found it could not document even one single life saved by this boondoggle. As a result the gun registry was scrapped and is no longer law in Canada. By the way, cries that blood would run in the streets were wrong. Violent crime has dropped in Canada since the registry was dropped.
We tried Prohibition, bootleggers got rich. We are attempting to wage war on drugs, cartels are making millions in drug money. If we try to ban or heavily regulate any kind of weapon, it will fail. The illegal markets will make MILLIONS off of the trade of weapons. They already do in fact. Most murders where guns are used, are committed with ILLEGAL weapons. Therefore, while most people have turned in their weapons, criminals and other dangerous people WILL be armed to the teeth. Even if you only ban CERTAIN weapons, the criminals will still have them. Civilians will not and they will be outgunned. That will be a great day, when civilians are defenseless in their own homes...
Chicago has some of the most (if not the most) strict gun control laws yet the number of murders there are mostly due to people illegally carrying guns to COMMIT crimes, leaving the law abiding citizens to become victims. Just try to counter that one. Besides how are you anti gun people going to get rid of all guns?


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SystemsWiki. An overview of the resources available via SystemsWiki, Systems Thinking World, and the projects undertaken by our members.
Systems Blogs, Forums, & Newsletters. The SystemsWiki page with many system-related links.
System Thinking World. LinkedIn discussions on all things related to systems.
Civilization Survival Issues: Blogs and Websites on the issues and responses to these issues. (Not yet implemented)


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THERE ARE, NO DOUBT, elements of politics and showmanship in the recent moves by the governors of New Mexico and Arizona to declare states of emergency along their borders with Mexico. New Mexico Gov. Bill Richardson and Arizona Gov. Janet Napolitano are both Democrats up for reelection next year -- Mr. Richardson harbors presidential ambitions as well -- and illegal immigration is a front-burner issue in both states. The declarations free up state funds to be spent on extra patrols, equipment and other needs. But the acts are even more important as a cage-rattling device -- an "act of desperation," as Mr. Richardson called it, to prod Congress and the Bush administration to pay attention to the growing problem.
To the extent that these declarations are a publicity stunt to get Washington moving, we hope they work. Scores of illegal immigrants are dying in the hot desert. Drug smuggling, human trafficking and associated crimes are on the rise. The system is overwhelmed: Even if there were enough border patrol agents to apprehend all the undocumented workers, which there aren't, there wouldn't be enough other staff to process them or, especially in the case of those from countries other than Mexico, enough beds to hold them until they can be sent home. Meanwhile, as the recent controversy over day laborers in Herndon illustrates, the impact of illegal immigration reaches well beyond border states. As Ms. Napolitano predicted at a luncheon with Washington Post reporters and editors this week, "It's a border state issue now, but it's going to be a national issue."
And it's one that can't be solved through stepped-up enforcement alone: There is too much supply on the part of those who want to enter the United States, legally or illegally, and too much demand on the part of employers to fill jobs that would go begging without foreign workers. This is a point on which the Bush administration and the Democratic governors agree, at least in theory. President Bush has proposed -- though he's failed to push -- a plan for temporary worker visas that could reduce the incentive to enter the country illegally. "A strategy that simply hires a lot of border patrol agents and puts them on the line is not an effective strategy," Michael Chertoff, Department of Homeland Security secretary, told reporters this week.
There are some reasons to hope this fall could be the time for a more sensible, comprehensive approach. A proposal by Sens. John McCain (R-Ariz.) and Edward M. Kennedy (D-Mass.) includes a temporary guest worker program similar to the one the president outlined. Sens. Jon Kyl (R-Ariz.) and John Cornyn (R-Tex.) have put forward a more restrictive measure. "Immigration reform is going to be an interesting subject when we get back to Washington, D.C.," Mr. Bush said earlier this month. "I'm looking forward to the topic."
What's needed from Mr. Bush, though, is a commitment not simply to observe the debate over immigration reform but to join, if not lead, it. The episode just before the congressional recess, in which the administration abruptly withdrew its two witnesses from a Senate hearing on immigration reform, was not a good omen. But perhaps five weeks in a border state will buttress Mr. Bush's commitment to fix the problem of illegal immigration, not to simply talk about it.


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..i'm still intact right?
..i'm not dreaming right?
..i still need to move on.. right?
..always trying to go beyond what i'm able now.. is good right?
..so i still remember my resolution, right?
..need to keep remind myself..
. . . . . .
...craving for more foods to be snap by my cam~~


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Blogmas #week1: White collar12:56
Hello all the lovely people reading this!
I always struggle with what to write on my blog, after a particularly long break (which happens to me way too often that it probably should :)). Still struggling to find balance between all the different aspects of life - uni, friends & everything else. Frankly, lately I've been all over the place, which is so unlike me. But, I guess it is all a work in progress. Also, a big thank you to my best friend for taking the photographs, I absolutely love the autumnal feel they have.
Photography credits: Justyna Ch
Wearing: dress - mohito, sweater - peek&clopenburg, shoes - tkmaxx, scarf - new yorker
2 komentarze
Thank you for each comment, they literary make my day! :)
+ do not forget to leave a link to your blog I'd love to check it out


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Born out of the desire to draw people down to beaches not only knocked back by Hurricane Ivan in 2004, but feared forever tarred by the BP oil spill, the Hangout took its name from a central loop of shops, bars, restaurants and other spots, including the famous Pink Pony Pub, where Alabama Highway 59 hits Beach Boulevard. In a tourist city not known for its huge nightlife, this was the spot to hang.
For a baby just 3 years old, the Hangout Music Fest in Gulf Shores is booming.
Born out of the desire to draw people down to beaches not only knocked back by Hurricane Ivan in 2004, but feared forever tarred by the BP oil spill, the Hangout took its name from a central loop of shops, bars, restaurants and other spots, including the famous Pink Pony Pub, where Alabama Highway 59 hits Beach Boulevard. In a tourist city not known for its huge nightlife, this was the spot to hang.
The first Hangout Fest, in 2010, drew 10 or 15,000 per day, with name acts including Trey Anastasio (formerly of Phish), Zac Brown Band, John Legend, Ben Harper and The Black Crowes. Yes, 15,000 people per day flocking to Gulf Shores, with its year-round population of about 5,000, slightly bigger than Fayette.
For 2011, the city capped attendance at 35,000, for safety reasons. Officials estimate that weekend, with Paul Simon, Widespread Panic, My Morning Jacket and dozens more, contributed $30 million to the economy.
The 35,000-ish general admission tickets for this weekend's festival sold out in an hour. Some VIP passes remain, though at $849 each, you'll be contributing to the Gulf Shores economy in a big way.
Attribute those numbers to hipster buzz — coastal Alabama may have hit on the next Coachella or Bonnaroo — or to a lineup that soars even above the fine 2011 grouping, with Jack White, Red Hot Chili Peppers, Dave Matthews Band, Alabama Shakes, Wilco, The Flaming Lips, Skrillex, The String Cheese Incident, Paul Oakenfold, Archnemesis, Chris Cornell, STS9, Dispatch, Gogol Bordello, Steve Winwood, Randy Newman, Mavis Staples, Michael Franti and Spearhead, Julian Marley, Coheed and Cambria and G. Love and Special Sauce among those playing the five stages today, Saturday and Sunday.
Hours are 11 a.m.-11 p.m. today through Sunday. The box office, located beside Surf Style on the corner of East Beach Boulevard and Highway 59, is open 10 a.m.-10 p.m. each day.
VIP Passes
Although general admission tickets went long ago, you can still (as of press time) buy VIP passes, allowing admission for all three days, with perks. They cost $849 each and include:
Complimentary select beer, wine, mixed drinks, water, soda and juice
Access to main stage VIP-only swimming pools
Early access to the site through special VIP entrances
Unlimited access to VIP Grove (shade and seating)
Complimentary snacks and finger foods throughout the day
Access to VIP viewing areas at main stages
Private air-conditioned restrooms
Box Office & Will Call
Those who've purchased tickets must wear wristbands for access. For information about a ticket order, email support@fgtcustomer
service.com or call 888-512-7469.
As with any music venue or festival, there are no-no's and yes-yeses. Everyone is subject to search on entry or re-entry, so save time for everyone by leaving the large bags at home.
Things you can bring in:
Blankets and beach towels
Prescription medicine. All prescriptions medicines must be in a marked bottle, along with proper matching ID
Baby strollers or small wagons for toddlers.
Non-professional cameras (detachable lenses not allowed)
One empty water container up to 2 liters
Camel packs must be empty. There are refill
stations inside the festival
Sunscreen (including aerosol)
Things you cannot bring in:
Weapons of any kind
Illegal substances including narcotics or drug
Framed or large backpacks
Glass containers
Outside food or beverages
Motorized carts or scooters, unless ADA verified
Large chains or spiked jewelry. Spikes longer
than 3/4 inch will be confiscated)
Fireworks, sparklers or firecrackers
Chinese lanterns
Chairs of any kind
Coolers of any size
Tents or canopies of any kind
Pets, except service dogs
Video equipment
Professional still camera equipment
Audio recording equipment
For full schedules and more, see www.hangoutmusicfest.com.


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- housewifeindistress
- 5 years ago
Hey everyone –
Ok…. This is my alias. Clearly. This post is meant for the ladies who have this issue, I can NOT be the only one. I would really appreciate if you could refrain from the negative comments and actually give criticism. Thank you very much.
Quick background:
I am 28, pretty basic features (not pretty, but im ok) J
I have always been a flirt and ive always gotten attention from men. I have cheated on a few boyfriends.
My husband and I dated for 4 years before we got married. I never ever cheated on him. Never even really had an interest in any other guys. Now we have been married for 2 years. The first year, the "no interest in other men" continued. But this past year….. has been like the same old me again. The same old "bad" me.
Darling Husband and I have been having issues I feel like. Not great communication, lack of sex life and I dunno. Just issues. I have been trying to talk to him about our issues for almost 2 years now. He is great, but basically unwilling to try harder.
So, I don't know if that's the reason or not for the following info…. But…
Lately I have been really bad with the flirting. I cant figure out if it's a power thing that im trying to establish or not.
I have now since cheated on Darling Husband with someone I used to work with.
I honestly feel terrible about it, but cant stop.
In College I felt like I had an addiction to sex and new people. I chalked it up to just being in college and being crazy.
But that feeling is coming back. I feel like im craving sex all the time now and the flirting is getting out of control but I cant turn it off.
There has to be SOMEONE out there that is having this "addiction" issue also.
I just don't know what to do to turn it off.
I go to church, I pray, I pray for my husband…. I just have this lust factor.
Again, not looking for people to tell me what a terrible person I am. I am looking for other women who have this addiction.
FYI – I don't know if its actually the sex that im craving or it's the intimacy or it's the attention or what.
I just feel lost. I want the "lost feeling" to stop and I want to STOP hurting my husband. And no it isn't as easy as "just stop".
Seriously, much thanks to anyone who honestly knows what this is about!


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Revision Checklist
- The study of religion in the modern world calls for theories, approaches and methods that engage with the issues and processes that have affected the world within the last two hundred years, such as the impact of colonialism and subsequent postcolonial developments, globalization and the rise of global religious movements.
- Theories can be used in various ways in the study of religion.  They can be used to inform our theoretical approach to broad questions about such things as the nature of religion and non-religion, its relationship to society, class and gender, and its ability to discipline bodies and institutions.  They can be used as starting points for research, for generating questions, hypotheses and propositions.  The theoretical conclusions of other researchers can be put to the test on new data.  And grounded theories can be developed through an inductive research process.
- A range of methodological approaches continues to be used in the study of religion, including historical, sociological, anthropological, theological, geographical, psychological and discourse-based approaches.  Contemporary problems and issues in the study of religion often require interdisciplinary research involving mixed methods.
- Because of the interest in sacred texts and beliefs, the study of religions was traditionally associated with textual methods of various kinds, but social research methods are now commonly used, including questionnaires, interviewing and participant observation.  The use of visual media such as photographs and video, participatory and dialogical methods that engage research subjects, and spatial methods have all been added to the toolkit of scholars of religion.
- Certain key issues have come to the fore for the study of religions as a result of the challenges of modernity and the growing importance of religion as an important social force in the modern world.  These include new questions about the significance of traditions, the interconnected nature of religions and of the religious and the secular, religious identity and the re-emergence of religion in public life, all of which have consequences for building theory, honing and developing methodology and the selection of research methods.
- Religion in the modern world can be studied at different scales, whether through small scale bodies, objects, places, events or communities, or large scale nations, regions, global processes or the circulation of populations, ideas or movements.  It is clear, though, that the local and global are interlinked and this needs to be reflected in the conclusions we draw.
- As individual students and scholars, the way we study religion is affected by our own standpoint and background.  Being self-aware and conscious of ethical, gender and power issues in how we represent and research other people's religions as well as our own is important.
CHAPTER 2: HINDUISMTraditional Hinduism continues into the modern world, and its rich complexity has to be understood for Hinduism today to be comprehended.
- Modernity is mediated to India by British colonialism. Salient features include the nation state and the dissemination of scientific rationality.
- One effect of the western impact on Hinduism (particularly in the 19th¬†and early 20th¬†centuries) is the rise of different forms of 'Äėreform'Äô or 'Äėneo'Äô Hinduism. Generally small scale and elite, such movements have nonetheless had a wider influence on Hinduism.¬†
- At the same time traditional Hinduism persists in the modern world, in some cases revivified by new media such as film and television. Hindu Gods and Goddesses, in temple and in home shrine, are as popular as ever. Gurus have also become increasingly important in modern times, teaching a wide variety of yoga-based techniques in India and the west.
- Caste sits uneasily with modernity, and gender roles often continue to follow traditional stereotypes. Feminized divinity continues to give scope for female spirituality.
- Hindu concerns are important in Indian politics, but the ideal of India as a secular state has not been overturned.
- For Asian Buddhism, modernity and postmodernity have involved radical socioeconomic changes which in many cases have severed Buddhism from its traditional institutionalized support systems.
- There is continuity in some aspects of monastic organization in the modern world: in presentations of Buddhist doctrine in terms of morality, meditation and wisdom; in traditional models for the religious path; and in the range and flexibility of religious practices.
- Changes in socio-political, economic, technological and communication systems have engendered rethinking and reworking of the religious heritage, including reassessments of monastic and lay relations and roles, of Buddhist scholarship, gender relations and social and political involvements.
- Several new developments in Buddhism have been related to the internationalization or globalization of Buddhism: increased communication between Asian Buddhists as well as the expansion of Buddhism into Western countries.
- The dominant Sikh response to the modern world was conditioned by the need to enforce clear definitions of authority and community in the face of the double challenge of colonialism and of neo-Hinduism.
- The emphasis of this response, chiefly formulated by a lay Punjabi leadership and justified in terms of historic religious mission, was on securing institutional and political change in the Punjab.
- Further changes in the modern world, including the establishment of a very substantial Sikh diaspora in the West, are calling into question the adequacy of the earlier response and its underlying justifications, and are starting to provoke fresh responses.
- There are three main written religious traditions in China: 1. Ancestral veneration, filial duty, reciprocity and the importance of rites, associated with the teaching of Confucius; 2. The disciplines and rituals of harmonisation with the cosmic order, called Daoism; 3. Mahayana Buddhism and the rituals and disciplines of merit-making for reincarnation and salvation from purgatory.
- They are eclectically mixed, and have influenced each other deeply in the course of the millennium of slow modernity from the tenth century under an established imperial bureaucracy and its literati.
- They are also mixed with a great number of vernacular traditions and local cults and festivals.
- Running through both written and vernacular traditions are a number of cosmological principles and their personifications as deities. They include Tian (celestial order), the internal creativity of the universe out of its own origin, human agency in the harmonisation of celestial and earthly orders, the complementarity of Yin and Yang, effective and communicative response beyond death between Yin and Yang, and the potential for both order and disorder in human demonic power and material energies, benign and malign, in a universal condition of constant change.
- The imperial state sought control by authorisation of religious orthodoxies and suspicion of what it had not authorised.
- Since at least the sixteenth century there has been a growth of lay religious communities, evangelical and syncretic, but the most common lay religious communities were those based on ancestral graves or halls and on local temples, a great many of which have been revived after their destruction in the Cultural Revolution (1966-76).
- Rule by secular, modernising and atheist states in the twentieth century has established much h2er powers of supervision over religious teaching and activity.
- At the end of the twentieth century this was accompanied by ethnic nationalisation of Chinese and non-Chinese traditions, drawing local traditions into national narratives.
- There has also been an increase in contrasting religious styles. One of them is congregational religion, Buddhist and Christian, in which women predominate. They may develop into large-scale non-governmental organisations of poverty relief, education and other kinds of charitable engagement in the world.
- The other style is self- and family-centred consultation of spirit-media, or by fengshui and exercises to accumulate and strengthen qi to change luck and cure spiritual and physical sickness.
- Japanese religiosity is characterized by low levels of self-initiated affiliation with a religious institution but high levels of participation in religious rites and practices.
- Throughout much of Japanese history, Buddhist, Shinto, Confucian, and other religious elements have been combined, forming a kind of common religion that is still characteristic of Japanese religion today.
- In the modern period, a large number of New Religious Movements have emerged, providing a means to express traditional religious beliefs and practices in ways adapted to the changing modern situation.
- Jewish legal and historical tradition have supplied many themes and motifs which are central in modern reconstructions of Judaism, not least those of law, covenant, exodus and redemption; divine destruction and punishment; the promised land; the Holocaust.
- The three most important movements in modern (religious) Judaism are Reform, Conservative and Orthodox.
- The Reform movement has a particularly important place in the story of Judaism's interactions with modernity, not only because it was highly permeable to modern ideas and institutions, but because the other main movements of modern Judaism were often reacting to reform.
- Judaism's initial interaction with modernity begins in the eighteenth century with Moses Mendelssohn. Mendelssohn began the process of trying to recreate or rethink Judaism in response the ideas and philosophies of the Enlightenment. Although he was seen by later movements as heralding the beginnings of reform, many of the issues which he addressed were fundamental to the other Jewish movements as well.
- The three major movements of Reform, Conservative and Orthodox Judaism are distinguished by their responses to many of the challenges posed by modernity, such as individualism, authority and the role of women. An underlying issue concerns identity, conceived in terms of Jewish particularism versus accommodation to Western philosophies and Western ways of living.
- Contemporary Judaism is as deeply divided as at anytime in its history. Extreme Orthodoxy flourishes alongside a growing liberalism'ÄĒthe latter even showing some affinities with movements like New Age. Whilst the former tries to exclude modern values and ideas, the latter embraces them.
- The historical sources and resources of Christianity include the Bible, Jesus Christ and the institution of the church'ÄĒeach of which has been interpreted in widely varying ways over more than two millennia of Christian history.
- Most Christians accept the authority of Bible, tradition, church but in varying combinations and with different emphases.
- Christianity in modern times may be divided into several types: Roman Catholic (liberal and conservative), Orthodox, liberal Protestant, Evangelical Protestant, Fundamentalist, Charismatic/Pentecostal. There is recent convergence between the Evangelical and Charismatic.
- Each of these types has interacted differently with modernity. Conservative Roman Catholicism and Orthodoxy have been most resistant, liberalism the most co-operative. Evangelicalism and Charismatic Christianity have both opposed some aspects of modernity whilst accommodating others.
- The centre of gravity of Christianity is shifting from the Northern to the Southern hemisphere.
- There has been a 'Äėsubjective turn'Äô in late modern Christianity and a growing tendency to get involved in politics, particularly in opposition to secularism. These two trends towards the personal and the political appear to be compatible.
- Although Islam is today spreading in Europe and North America, Muslims historically have belonged overwhelmingly to the non-Western world. The experience of 'Äėmodernity'Äô for Muslims, therefore, was bound to differ from that of Christians in the West.
- Islamic revivalist movements in the eighteenth century set the tone of later modernist developments in a call for a 'Äėreturn to the sources'Äô and the use of independent judgement towards them.
- Modernist reformers confronted European colonialism and the modern values and institutions which it brought; the debates in response throughout the twentieth century reflect historical change on the patterns of 'Äėtradition-in-modernity'Äô and/or 'Äėmodernist-as-tradition'Äô.
- There is a great diversity of indigenous religions in Sub-Saharan Africa but there is also the longstanding presence of Christianity and Islam in particular areas since the 4th century CE and, at least, the 9th century CE respectively.
- Indigenous religions found in sub-Saharan Africa include a complex and variable range of social phenomena that do not easily correspond to western institutional categories of the religious, political, economic, judicial and social.
- Indigenous religions emphasize participation and are also open-ended in that they allow individuals to acquire alternative forms of religious experience from different sources and according to need and inclination. They focus on the wellbeing of the community or social grouping and for this reason often emphasize explanation, prediction and control of events.
- Mass-conversion to Christianity and Islam took place at the beginning of the twentieth century in response to the consequences of colonialism and the impact of missionaries, although at this time in some areas Christianity was embraced as a resource associated with the 'Äėmodern'Äô benefits of colonialism whereas in other areas peoples converted to Islam (which often already had a longstanding presence) as a means of resistance to these hegemonic colonial encroachments.
- Mass-conversion to the world religions of Christianity and Islam did not result in the disappearance or exclusion of indigenous localized forms of religion nor a syncretization of indigenous and the world religions; but rather there is often a compartamentalized positioning of individuals in relation to both indigenous religions and either Christianity or Islam.
- The dynamic and creative forms of religious experience deriving from sub-Saharan African social and cultural contexts, characterized by renewals and revitalizations, has resulted in the Africanization of the world religions in sub-Saharan Africa.
- The Africanization of Christianity is helping to shape its world-wide forms both in its orthodox Protestant and Catholic denominations and also its more radical evangelical modes, while sub-Saharan African forms of Islam are engaged in closer international links with the rest of the Islamic world, especially northern Africa and the Middle East.
- Indigenous religions of sub-Saharan Africa, which were carried across the Atlantic to the Americas with the African diaspora to develop new forms, have expanded enormously (and contrast with an eurocentric Christianity); they also attract new adherents who have no claims to it by descent, literal or figurative.
- Native American religions are adaptive, flexible, culturally localized traditions that are based more on experience than dogma, and more 'Äėspatial'Äô than 'Äėlinear'Äô.
- Linear traditions are those focused on time and its linear progression, focused on the working out of the 'Äėdivine plan'Äô at the expense of the natural world, spatial traditions are those which arise from a relationship with a specific geographical location, and which orient themselves around that relationship.¬† Place is more important than time.
- Missionization functioned as part of the larger process of colonialism in the United States.
- Missionaries saw native religions as childish, archaic, simplistic paganism.
- Native Americans practiced agency in their relationships with missionaries, accepting parts of their religions, but rejecting others, based on their ability to correlate them with the beliefs they already had.
- Prophets and prophetic movements function as social critique, evaluating changes that occurr, and devising new responses based on the syncretism of old and new ideas.
- The Ghost Dance movement, probably the best known Native American religious movement, was adapted by each group that practised it, in order to make it culturally relevant.
- Changes in the Potlatch ceremony were a logical response that allowed natives in the Pacific Northwest to participate in the market economy while also maintaining cultural and spiritual traditions.
- Native Americans have been stereotyped as being more 'Äėin touch with nature'Äô when in fact their environmental knowledge has been cultivated over long cultural and spiritual relationships with places.
- Religious freedom is a critical issue for Native Americans, who do not separate religious beliefs from religious actions.
- The issue of repatriation centers around issues related to Native American burial remains, particularly those in museums and collections.
- Participation in the New Age movement and hobbyism are ways that non-natives have appropriated Native American spiritual traditions.
- The Native American Church is one of the largest religious movements among natives today, and shows integration of traditional ideas with Christianity.
- arises in the nineteenth century from a value-laden contrast between 'Äėreligion'Äô and 'Äėspirituality'Äô
- emphasises the importance of inner, subjective, ineffable experience over against the 'Äėexternals'Äô and 'Äėformalities'Äô which are said to characterize traditional forms of religion
- authorizes the individual to be the final arbiter of spiritual truth
- is characterized by a 'Äėholistic'Äô emphasis on the interconnectedness of the self and all things, and an emphasis on self-in-relation
- emphasizes the immanence of the sacred, which is often understood to manifest itself in and through nature and the body
- places value on 'Äėseeking'Äô, and tries to maintain an open and tolerant attitude towards other spiritual 'Äėpaths'Äô
- promotes practical, often embodied, means and techniques for attaining spiritual insight
- displays a tendency to embrace 'Äėprogressive'Äô and 'Äėanti-establishment'Äô causes, and a discourse of 'Äėfreedom'Äô or 'Äėliberation'Äô (though there can also be right wing forms of spirituality)
- takes an increasingly wide variety of forms, including 'ÄėMind, Body, Spirit'Äô practices, New Age, and paganism
- there are some recent signs of rapprochement between some forms of spirituality and some forms of theistic religion
- although the percentage of the population highly active in Spirituality may be as low as 2per cent, it exercises a much broader cultural influence.
- New Age in a strict sense is the movement born in the context of the post-Second World War UFO cults and flowering in the spiritual utopianism of the 1960s and 1970s.
- New Age in a wide sense is the general 'Äėcultic milieu'Äô of alternative religion which flourished after the 1970s and has become increasingly 'Äėmainstream'Äô since. Dominated by American spiritual values and ideas, it is more individualistic and 'Äėself'Äô focused than New Age in a strict sense.
- The roots of New Age are to be found in (a) Renaissance Hermeticism and Western esotericism, which themselves draw on earlier pagan, Jewish and Christian sources; and (b) occultism, which represents the early 'Äėsecularization'Äô of esotericism under such pressures as the Enlightenment and the rise of science.
- Recent New Age has been influenced by a consumerist, market-led cultural economy, leading to a focus on 'Äėspiritual shopping'Äô and spiritual self-development.
- The success of the New Age lies in its rapid assimilation into more mainstream culture, and its congruence with the values of the latter.
- Paganism is a new religion, initiated in the mid-twentieth century
- Paganism is a 'Äėnature religion'Äô
- Paganism draws on historical information about ancient religions
- Paganism is expressed in many different sub-movements or 'Äėtraditions'Äô
- The trend towards localisation and indigenization, expressed in the centrality of ritual practice, offer a challenge to the disenchanting project of modernity
- New religious movements have always been a part of the social landscape, though we are just now beginning to realise the potential they represent for understanding larger aspects of the human religious impulse.
- New religions embody the same hopes and dreams that have animated religious consciousness around the world for millennia. Although we often see them as strange or fear them as deviant, new religions exhibit the same innovative theological impulse that has marked religious evolution throughout history.
- New religions suffer the same failures and disappointments as their more culturally dominant cousins, and they are no less prone to abuse and exploitation than many other human institutions'ÄĒand only rarely more so.
- Some theories of religion and globalization think of recent religious resurgence in terms of the reassertion of 'Äėtraditional'Äô religion in the face of secular modernity. It is suggested here that it is possible to think of interactions between religion and globalization in other ways.
- A starting point is to emphasize religion'Äôs role in creating, upholding, permeating, and puncturing boundaries 'Äď between groups, societies, ethnicities etc.
- It is possible to distinguish between a cosmopolitan globalization of religion in which institutional and popular forms of religion cross-fertilize one another (e.g. Catholicism in South America) and a global dynamic in which global religious movements and cultures create h2 transnational ties of belonging and similarity, while emphasizing the boundaries between their followers and their social environment. They accentuate transnational homogeneity (e.g. Political Islam and innumerable evangelical and Charismatic churches.
- There are examples which combine elements of both these patterns of religious globalization.
- Religions in the more secularized West are 'Äėde-privatising'Äô and attempting to influence the political process and issues of moral conscience.
- There is widespread rejection, especially outside the West, of the secular ideals which still dominate most national policies.
- Religions appear as champions of alternative confessional options and values, challenging both the legitimacy and autonomy of the main secular spheres: the state, political organization and the market economy.
- Religions and their sacred texts teach peace and reconciliation, but religious history is one of conflict and violence.
- Claims to provide absolute truth and eternal salvation and these beliefs can encourage and legitimate holy war and martyrdom on behalf of a faith.
- Religiously motivated violence can also become an important element in political, civilizational and cultural conflicts.
- Religious violence can be used to maintain social solidarity by creating a common enemy and can used express historical grievances.
- Modernization in the West involved a sharp differentiation between men and women and their respective roles, a differentiation which was supported by conservative forms of religion. The rejection of such roles by feminism often led to the rejection of religion, and feminism was seen as a secular movement.
- Nevertheless, liberal and radical forms of religion in the West have helped men and women renegotiate their identities and relations, and continue to do so.
- Outside the West, modernization has often been as much a religious as a secular development. One consequence is that even 'Äėfeminist'Äô women have not always had to choose between being religious and being modern. On the contrary, religion can serve as a powerful agent of modernization and gender transformation.
- The modern period has witnessed the growing importance of popular culture in everyday life.
- The study of popular culture is interested in the meanings, discourses, patterns, and structures of everyday life. Hence, the study of religion and popular culture can help us to understand something about ourselves, our values, and our beliefs, as well as the structures of power and the ideological impact of the media.
- Defining popular culture highlights some key issues and debates, such as the elitist distinction between 'Äėhigh culture'Äô and 'Äėlow culture'Äô, which is clearly articulated in the Christian, class-based analysis of Matthew Arnold, who understood popular culture to be sinful and politically dangerous. Similar understandings of popular culture have shaped the responses of conservative religious groups.
- There are three relationships between religion and popular culture that repay analysis: religion in popular culture; popular culture in religion; and popular culture as religion.
- Narrowly theological approaches to the study of religion and popular culture can only take us so far. There is a need for interdisciplinary studies.
- Some of the most interesting and insightful analyses of popular culture have been developed within cultural studies. While not all scholars of religion and culture will be comfortable with the neo-Marxist theorising informing the research of the Centre of Contemporary Cultural Studies in the 1970s, the critical tools and theoretical perspectives that were developed there can help us understand the place of popular culture in contemporary societies, particularly in terms of social and cultural transformation. Is popular culture, for example, a communicator of healthy values or does it contribute to and maintain a 'Äėfalse consciousness'Äô? Does it liberate or oppress? Is it, perhaps, a little more complex than either of these positions?
- The theory of occulture has emerged out of research into both contemporary religious belief and the relationship between religion and popular culture. It identifies a constantly changing reservoir of ideas, images and narratives that provides a resource for new spiritual thinking. Popular culture is central to occulture, in that it contributes, develops, disseminates and animates ideas.
- Secularization theories attempt both to describe what is happening (religion is declining in the modern world), and to explain it
- 'ÄėHard'Äô versions of secularization maintain that modernization inevitably involves the decline of religion
- 'ÄėSoft'Äô versions try to isolate the factors which may lead to the decline of certain kinds of religion in certain circumstances 'Äď secularization is seen as contingent not inevitable
- Multidimensional models of secularization try to isolate the several different senses of secularization
- Secularization is more evident in Europe than elsewhere, and the hard theories take Europe as their model
- Challenges to hard secularization theory have come from theorists who treat European secularity as the exception not the norm
- Secularization may be a normative aspiration as well as a neutral description of reality. In this case, secularism and secularization go hand in hand.


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Interdisciplinary. Community. Advocacy. Humor.
The Association for Contemporary Jewellery is devoted to the promotion, representation, understanding and development of contemporary jewellery in the United Kingdom and abroad.
Website: http://www.acj.org.uk/
Location: UK
Members: 66
Latest Activity: Oct 16
is devoted to the promotion, representation, understanding and development of contemporary jewellery in the United Kingdom and abroad.
Founded as a membership association in 1997 and registered as a Limited Company in 2006, it recognises a need to foster discussion, debate and critical review and interaction amongst its members. To this end we organise conferences, lectures, seminars, workshops and an annual general meeting for our members. Our regular newsletter, findings, features reviews, information, comment, book offers and discounts and is of benefit to both our members and the wider public. We also produce a monthly e-bulletin featuring news and opportunities.
We welcome as members practising jewellers, associated designers and crafts people, educators, students, gallery owners and retailers, museum curators, critics and collectors - indeed, anyone with an interest in contemporary jewellery.
The Association for Contemporary Jewellery
PO Box 37807 London SE23 1XJ United Kingdom
Telephone: + 00 44 (0)20 8291 4201
Fax: + 00 44 (0)20 8291 4452
Email: email@example.com
• promote greater understanding of contemporary jewellery
• support jewellers' creative and professional development
• develop audiences for this lively field of contemporary craft and design
Started by Rebecca Skeels Mar 7. 0 Replies 0 Likes
Hello ACJ followers, Likers and Members. Could you comment on this post and let us know the one thing you like to see on our networks and the one thing you would prefer not to see! Thank you.Continue
Last week ...
Do visit before the 9th December
Stories In The Making - School of Craft & Design Student Project 2016-2017
Catalogue link: https://static1.squarespace.com/static/5784b8d1b8a79b20f4381bc5/t/5...
Wednesday, June 28, 2017 10:00 AM
Saturday, December 9, 2017 4:00 PM
Google Calendar ICS
All the objects chosen for this year's Stories in the Making have a tale to tell, and a role to play too in the emerging narratives of the participating students setting out to develop their own craft signature.
The Stories in the Making project offers MA and MRes students at the University for the Creative Arts in Farnham the rare opportunity to closely examine and research a chosen craft object from the Collection held by the Crafts Study Centre, University for the Creative Arts, Farnham.
Booming Bamboo Materials
Do follow our digital networks and post things of interest to your fellow contemporary jewellers and contemporary jewellery enthusiasts/historians and collectors:
Linkedin https://www.linkedin.com/groups/3628898 3055 members
Crafthaus http://crafthaus.ning.com/group/associationforcontemporaryjewellery 67 members
Twitter @ACJ_Org_UK 1423 followers
Instagram @acj.org.uk 1495 following
Facebook @Association.Contemporary.Jewellery 3278 likes and 3220 follows
Plus you can be an ACJ full member http://www.acj.org.uk/index.php/about-us/membership-terms
Mother Makers is a network for exchange and dialogue for mothers trying to find their way back into their art/design practice after having children.
Mother Makers actively examines the process of art production as a mother with the aim of developing strategies and creating opportunities that are tailored specifically towards the needs of the maker-mother.
Because women have a lot of worries surrounding family planning, their career in the arts should not be one of them.
We are currently looking for mothers who are professional makers to help grow our network. Please follow us on our Instagram page @mothermakers or like our Facebook page https://www.facebook.com/mothermakersarehere/
We aim to begin to collaborate on a number of projects with mothers in the future. If you have any ideas for future collabrations do contact us via social media or mothermakersarehere[at]gmail.com.
Our first project seeks to showcasing several mother makers to Munich Jewellery Week, 2018. We have launched a crowdfunding campaign to this end. To find out more about us please click here: https://igg.me/at/mothermakers and https://mothermakersblog.wordpress.com/
We have showcased makers such as Beth Legg, Viktoria Muenzker and Julie Usel. Soon to be featured are interviews with the jewellery historian Liesbeth den Besten and other leading voices within jewellery and the wider crafts and design.
Mother Makers is co-founded by Laurie Schram and Laura Bradshaw-Heap
If you know anyone this could be relevant for please share!
Jewelry of Ideas Symposium
Explore the world of contemporary jewelry design with esteemed scholars and renowned jewelers during this day-long symposium highlighting the exhibition Jewelry of Ideas: Gifts from The Susan Grant Lewin Collection.
The exhibition features more than 150 objects by over 100 modern and contemporary jewelry designers and makers from 18 countries, from the late 1940s to the present. Lewin, a preeminent collector in the field, has acquired many significant and unique pieces during 40-plus years of collecting.
Cooper Hewitt, Smithsonian National Design Museum
2 East 91st Street
New York, NY 10128
Shaun Leane Speaks at New York Fashion Conference
10-11 November, New York
Amongst this year's guest speakers at IAC's Fashion, Jewellery and Design conference is UK jeweller Shaun Leane, widely known for his work with the late Alexander McQueen. Book tickets using the code GOLDSMITHSCOMPANY to receive a $150 discount. http://artinitiatives.com/
Listen to Goldsmiths Podcast Channel
Experience the many facets of the Goldsmiths' Company through our podcast channel, available on: iTunes, Castbox and the Goldsmiths' Fair website.
Including: The Leekfrith Torcs with Dr. Julia Farley from the British Museum; Understanding the Surface of Silver with Catrin Jones of the Holburne Museum.
'Commerce with all the World': Being a Goldsmith in the 16th & 17th Centuries
19 January 2018, £45
To celebrate the landmark publication of Silversmiths in Elizabethan and Stuart London: Their Marks and Their Lives by Dr David Mitchell, the Goldsmiths' Company is holding a symposium to explore the world in which early modern goldsmiths lived and worked. https://www.thegoldsmiths.co.uk/company/today/events/2018/symposium...
The 20:20 Visions exhibition has moved to its final venue - The Crafts Study Centre (CSC) in Farnham. If you haven't seen it yet, the exhibition will be open until the 9th December. More details here. http://www.csc.uca.ac.uk/new-events/2017/10/31/2020-visions: We also report on the great opening event at the CSC on the 31st October in our e-bulletin to full ACJ Members along with some other news items!
Art Jewelry Forum is pleased to present a short series of critical essays, collectively called Crafted Words, as a result of our partnership with Radiant Pavilion: Melbourne Contemporary Jewellery and Object Biennial. Supported by AJF, Creative Victoria, and the City of Melbourne, Crafted Words encouraged craft writers from Victoria, Australia, to consider critical discourse around contemporary craft and supported critical reflection and discussion on work shown at Radiant Pavilion and issues in the field from a range of perspectives.
The theme, direction, and format was entirely up to the writers, but the four texts reflect on the event in some way--what they saw, issues that arose, discussions that were sparked, etc. Here's the results, a virtual tour of the Radiant Pavilion from four very different perspectives.


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David Warner's Ashes ambitions suffered another blow after he was dismissed cheaply for the second time in Australia A's three-day match against a Zimbabwe Select XI in Harare.
Warner managed just 11, following his first-innings six, in his first game since being suspended for punching England batsman Joe Root in a Birmingham bar last month.
The 26-year-old, who remains part of Australia's Ashes squad, was sent from England to Africa during the week in order to get match practice ahead of any return to the squad.
That has so far failed to materialise to cast some doubt over his hopes of playing in the Ashes.
Australia did receive some good news from the game with Pakistan-born leg-spinner Fawad Ahmed taking four for 54 to help wrap up the Zimbabwean tail.
Ahmed has been touted as a possible late inclusion to the senior squad after his citizenship was fast-tracked under new legislation passed by the Australian government last month. His hopes have, however, been undermined by the emergence of slow left-armer Ashton Agar in the first two Tests.
Warner was banned from Australia's two Ashes warm-up matches following the altercation with Root, which occurred in the early hours after England's Champions Trophy win at Edgbaston.
Australia's selectors then opted to overlook him for last week's opening Test at Trent Bridge, during which it was revealed he would be shipped off to the Australia A tour to get back some match sharpness.
Warner's earliest possible return would be before the third Test at Old Trafford, which begins on August 1.
Warner could get at least three more hits before then with Australia A due to meet a second-string South Africa XI in Pretoria from July 24-27 after this match.
Australia also have a tour game against Sussex scheduled for Hove from July 26-28.
Warner out cheaply again
David Warner's Ashes ambitions suffered another blow after he was dismissed cheaply for the second time in Australia A's three-day match against a Zimbabwe Select XI in Harare.