text:
Serviços Personalizados
Links relacionados
- Citado por Google
- Similares em Google
Verbum et Ecclesia
versão On-line ISSN 2074-7705
versão impressa ISSN 1609-9982
Verbum Eccles. (Online) vol.35 no.3 Pretoria 2014
The African indigenous churches' spiritual resources for democracy and social cohesion
Sibusiso T. Masondo
School of Religion, Philosophy and Classics, University of KwaZulu-Natal, South Africa
This article outlines resources possessed by the African indigenous churches (AICs) that help them engage with the democratic dispensation and could be used to foster social cohesion in South Africa. It starts off with the premise that social cohesion is that which holds the nation together. The South African rainbow-nation narrative tended to focus on tolerance and the recognition of diversity as strength. Tolerance does not address the fundamental issues that would facilitate cohesion. The idea of cultural justice as advocated by Chirevo Kwenda is seen as the most useful tool to move forward. Cultural justice ensures that all citizens are able to draw on their cultural resources without any fear of being discriminated against. The AICs have an assortment of resources at their disposal that are drawn from African religion, Christianity and Western culture. These resources enable AIC members to appreciate being African and Christian, as well as being South African.
Social cohesion and democracy
Sociologists Ivor Chipkin and Bongani Ngqulunga (2008:61) defined social cohesion as that which holds a nation together, '… a situation where citizens of a state share feelings of solidarity with their compatriots, and act on the basis of such feelings'. The 1996 South African Constitution acknowledges diversity (of race, culture, religion, sexual orientation), promotes tolerance and is against discrimination of all sorts. Freedom of religion was one of those rights introduced. There was an attempt by the writers of the Constitution to avoid making the same mistakes as the previous regime, namely privileging one religion over others. The Constitution recognises that South Africa is a religiously plural society and thus aims to protect people's rights to belong to any religion without any fear of being discriminated against or persecuted. Religious freedom is also extended to those who hold no religious beliefs. Moreover, the protection of religious freedom should be understood as part of the project of cultivating tolerance in a deeply divided society (Du Plessis 2001:442). However, is tolerance sufficient for social cohesion? Is the fact that people tolerate each other and each other's beliefs enough for society to cohere? Historian of religion Chirevo Kwenda (2003) pushes the issue further by advocating for cultural justice where members of each cultural group are not alienated from the nation-building project. Cultural justice is recognition that '… there is a creative centre in every culture and only from within that centre can people be really influenced' (Nsibande 1992:26).
In fact, we are suffering from a hangover of what historian of religion David Chidester (2000) called the colonial comparative religion, where:
European explorers, travellers, missionaries, settlers, and colonial administrators recorded their findings on indigenous religions all over the world. With remarkable consistency over a period of five hundred years, these European observers reported that they found people in the Americas, Africa and the Pacific Islands who lacked any trace of religion. (p. 427)
This lack of respect and appreciation for African religion has informed, in numerous instances, the way in which African forms of religious thought and experience are treated even in a democratic South Africa.
Section 15 (1) of the Bill of Rights says 'Everyone has the right to freedom of conscience, religion, thought, belief and opinion'. Ebrahim Moosa (2000) holds the view that the South African Constitution has a dualistic view of religion, that is (1) religion as an abstract and unarticulated dogma and (2) religion as practice. The translation of belief into practice is severely limited by the Constitution. The Constitution individualises religion and confines it to a private space. If religion appears in public spaces, it must be regulated in such a way that it does not interfere with the norms and values of the secular state. Individuals can hold beliefs and put them in practice as long as they do not violate the Constitution or the law. In other words, Muslims, African Traditionalists and Hindus can believe in polygamy, but the law will not recognise such unions. The same is true for Rastafarians - they can believe in the spiritual power of cannabis (dagga) but it is illegal to possess or smoke it. The state, on its part, cannot afford to allow the practice of forced marriages, ritual murder and other violent crimes in the name of religious practice.
Chipkin and Ngqulunga (2008) concluded that what holds South Africa together is not a single culture, ethnicity or language but a shared commitment to principles of diversity, equality (equity) and justice as enshrined in the Constitution. For Kwenda (2003:78), difference is neither an impediment nor a hindrance to social cohesion as '… if approached with mutual respect and the spirit of reciprocity, it can yield profound social benefits. Indeed, it can be the basis of social cohesion'.
African indigenous churches
The African indigenous churches exemplify the African struggle for self-identification and self-realisation. During the apartheid era, grown-up African men were treated as overgrown children by their white employers. It was only within the context of the church where they rose to the position of prominence and respectability. African Theologian Gabriel Setiloane (1986), commenting on the role of the Methodist practice and religiosity in the rise and proliferation of African indigenous churches (AICs), made the point that:
... I as a Methodist minister have also witnessed these very people (their brothers in every respect) transformed into people of worth, responsibility, spiritual gifts and charisma as 'stewards' of the church away from the intimidation and humiliation of the white man boss and police. I have lived with men suffering under the stigma of: 'John', 'Piet', or 'Joseph' the whole day as 'tea boy', 'messenger boy' or downright unskilled labourer yet rising up to the respectability and worth of 'Mr. Society Steward'. (p. 189)
Black Theologian and biblical scholar Itumeleng Mosala commented on the topic of reconciliation and pointed out that Africans were, first and foremost, not alienated from white people but from their land, their cattle and themselves. The AICs provide an avenue for African self-definition by highlighting what is good about being African and inculcating a sense of pride in that identity.
It has been argued that AICs should be viewed as both African and Christian since they are innovations that draw on the elements of Christianity, African religion, Western culture as well as African culture and tradition (Kiernan 1990; Masondo 2005). Amongst the AICs, there is a greater appreciation of African culture, values and religion. Through their appreciation, they have managed to respond to the existential and spiritual needs of their followers in ways that are not alien to them. Barbara Bompani (2008, 2010), through her research in Soweto in 2001 and 2005, refuted the notion that the AICs were disinterested in politics. She was told by various AIC leaders that their focus was on local issues that affected their members on the ground. Theologian Simon Maimela (1985) pointed out in his discussion of the concept of salvation in African Traditional Religion that:
The reluctance of Africans to break ties with the African Traditional Religions lies in the fact that they are wedded to an African worldview in which salvation is understood in terms of relief or help in times of trouble in this life. Salvation is thus expressed in such acts as healing, driving away evil spirits, empowerment of the individual self, the promotion of fertility, and success in life's ventures. (p. 72)
These African elements and motivations play a very important role in AIC theology and praxis.
African indigenous churches embraced African healing methods and modified them to suite their particular Christian context. Some try very hard to distinguish what they do from what the traditional healers do (Anderson 2003:181). However, the principle is the same. They both place much emphasis on dealing with a person's problem and the environment that led to the problem. Commenting on animal sacrifices amongst AICs in Lesotho, theologian Stan Nussbaum (1984:53) observed that, '[i]ndependent church thanksgiving sacrifices are not an attempt to accommodate something in the traditional religion but a new ritual considered to be definitely within a Christian context.' The end product is a result of reflection by Africans on African religions and cultural heritage and Christian teachings. AICs crafted a religion that reflected the influences of the above resources. The point has to be made that the AICs are not a replacement for African religion or orthodox Christianity. As Chidester (1989) says, they:
... are complex strategic negotiations in which symbolic forms are formulated, appropriated, manipulated, and mobilized to carve out a human identity and a place for that human to stand and to act as a human being. (p. 21)
Chidester (1992) pointed out that various white governments distrusted the Ethiopian church movement. In fact:
... in spite of its basically middle-class morals, values and aspirations, however, the Ethiopian movement was perceived by government as a threat simply by virtue of its independence from white control. (p. 119)
Various commissions were set up to investigate the activities of these churches, but they found no evidence to support the claim that they posed a danger to the state. The white establishment saw these churches as a threat to white religious and political hegemony. As a result, such initiatives by Africans were said to represent '… a Christian heresy, a political threat, and, … a foolish desire to get rid of the white man's control' (Chidester 1997:323).
One of the reasons for the emergence of the Ethiopian spirit was the perception that missionaries were involved in the colonial schemes to subjugate Africans. Simensen (1987) points out that some Norwegian missionaries in Natal identified African independence as a stumbling block to Christianisation. They joined their English colleagues in supporting efforts to undermine Zulu independence through the use of force.
Sundkler (1961), West (1975), and Kiernan (1990) reported the development of an urban Zionist phenomenon. These are small groups of between 20 and 30 people without a church building, meeting in the house of the leader. Chidester (1992) pointed out that, for the duration of the service, the house of the leader is transformed into a sacred space of worship and devotion for the faithful. There has not been any conclusive evidence that this model of church was adopted from the New Testament. The ability to transform mundane spaces into sacred spaces is an important element that led to the growth and spread of these churches.
Resources for democracy and social cohesion
The Spirit
Spirit in African Traditional Religion
African knowledge systems assert that reality is beyond human grasp. The Akan people of Ghana have a proverb that says: 'Wisdom is like a baobab tree and a single man's hand cannot embrace it' (Opoku 1993:67). This is an acknowledgement that reality is vast and complex, and no one or a single group can claim to understand it all. In other words, no single system of thought is capable of giving answers to all human questions. Theologian John Mbiti (1979) described the African as notoriously religious and argued that religion amongst Africans permeates into all departments of life so fully that it is not always easy or possible to isolate it. For him, all religions, except Christianity, constitute in the highest ideals a preparatio evangelica. Christianity provides an African with freedom, maturity, selfhood and fulfilment. This view has been discredited by a number of Africanist scholars in the field. Historian of religion Chirevo Kwenda (1997), in an introductory chapter to an annotated bibliography on African Traditional Religion in South Africa, challenged the notion that Africans are notoriously religious - are superstitious - and only respond to phenomena in an apparently 'irrational' manner. In fact, Mbiti's statement should have said 'notoriously spiritual'. There is a consciousness of the presence of the spiritual entity, given the understanding that the ancestors or the living-dead are forever watching the living and communicate with them through dreams, visions and visitations. African Theologian Gabriel Setiloane (1986:13) highlighted the spirituality of an individual person by pointing out that '… physically perceived the human person is like a live electric wire which is ever exuding force or energy in all direction'. The force or energy interacts with others from other people in a state of equilibrium. Death is perceived not as end of a person's existence but as a transition from physical to spiritual existence in the world of the ancestors. There are elaborate rituals associated with death. The protocols followed from the moment of death to the official end of the mourning period after a year are meant to provide a safe passage for the spirit of the departed to the spirit world and the eventual integration with the ancestors. This whole period is a liminal phase. It is marked with taboos and avoidances - it is a polluting stage which can potentially lead to negative consequences to those who fail to observe it, and it might also affect the whole community. The practice of ukubuyisa [bringing-back the spirit of the deceased person after the period of mourning] also re-enforces this awareness. Furthermore, the growth of the house opening rituals in the South African urban areas underscores the significance that people place on the role of the spiritual in their lives (Masondo 2011:34-36). The isiZulu greeting Sawubona [we see you] also shows this awareness of the presence of the spiritual forces. The person is understood as being surrounded by a cloud of ancestors. The greeting acknowledges them.
Divination is a way of knowing, discerning and discovering the truth. In African thought, things are not always like they seem. There is always a story behind any event. For example when someone has an accident, there is a rational factual explanation of who and how many cars were involved, who was injured, the extent of damage to the vehicles, conditions under which the accident happened, witnesses, et cetera. Simultaneously, an appeal is made to the unseen reality - who was behind the accident happening in the first place, and what were their intentions? How can one be protected from such things happening in future? The truth can only be uncovered through accessing the supernatural world. What happens in the seen world is formed and directed from the unseen world. The truth can only be uncovered by connecting to that world. The sacred specialists are the ones who are the key to unlocking the truth.
Experience during divination is when the diviner moves between the physical world and that of the spirits. In African tradition, women play a crucial role in the health of the community as diviners and healers. Such people have special contact with the ancestors and the spiritual realm. Since the ancestors are not confined by space and time, diviners have access to the past and the future. In that way, they are able to detect people's problems and devise ways to deal with them. Social anthropologist Harriet Ngubane (1976) formulated it in the following way:
The institution of divination provides another instance of a woman's marginality as she is a point of contact between 'this world' and 'the other world'. The diviner is not polluted with 'darkness' (umnyama). On the contrary she is in a state of light and purity. (p. 278)
Traditionally, Africans have respect for land. For Setiloane (1991), land is holy property as it does not belong to any individual but to God. Even chiefs do not own it but are trustees who distribute it to people in order for them to be able to make a living (Setiloane 1991:32). Land is also not seen as wealth like livestock since no one can possess it and exclude others from benefiting from its fruit. According to Mazamisa, the African understanding of land is similar to that of the Bible in some respects because it has both literal and symbolic intentions. The land is not only earthly turf, but '… it bears surpluses of meaning known only to those who lose and yearn for it' (Mazamisa 1993:5). He goes on to say that this is all encapsulated in the idea of ubuntu-botho which '… is essentially about historical placement in the earth, but that historical placement subsumes surplus meanings both rooted in and transcending literalism' (Mazamisa 1993:5).
For Africans, land is not simple real estate that could be bought and sold at will as it had no market value (Silitsena 1990:151). It has a much deeper meaning. It is the source of being for people, the basis on which people derive their identity because it is where their ancestors are buried. In the KwaZulu-Natal townships, when asked where they come from, people would say for example: 'Ngokuhlala ngiseMlazi, kodwa inkaba yami iseNkadla', which means: 'I live at Umlazi, but my umbilical cord is at Nkandla'. At Nkandla is where the roots are. The umbilical cord which had united the baby to its mother now symbolically unites or binds a person to a piece of ground. If this particular piece of land was to be sold, it would mean that the person would be rootless. Consequently, it is imperative that the land problem be resolved as a matter of urgency because there cannot be a stable political settlement without addressing this fundamental issue.
Clearly, black people's discourse about land is anti-language. It negates the fundamentals of the mainstream understanding of land as real estate with no surplus value attached to it. The fact that land is a haven and heaven for the ancestors is very important for the African understanding. It is their haven because it covers their shame, and it is a heaven because it is where they live and it influences the lives of the living.
Spirit in AICs (Zionist type)
The spirit is the life blood of AICs and the Newer Pentecostal Churches. It is the source of revelation, prophecy, illness detection, nature and impact of evil, knowledge concerning healing and knowledge concerning myth and ritual. It is also the transport between various realms of existence. It connects people to these realms of existence. Zionist Churches are the most prevalent form of the African Indigenous church movement in South Africa. Anderson & Pillay (1997:227) report that, in 1991, Zionist-type churches and other African-initiated churches accounted for 40% of the black population. These churches put their emphasis on the Holy Spirit, divine healing, exorcism, prophecy, revelation and speaking in tongues. The central recruitment strategy of these churches is healing. Many people from the mainline churches (Methodist, Anglican, Presbyterian, et cetera) visit these churches for healing purposes and then return to their churches. The attraction is that it appeals to both Christianity and traditional forms of healing. The American Zionist movement started by John Alexander Dowie influenced the emergence of the Zionist church movement in South Africa. Dowie's movement sent missionaries to South Africa at the turn of the 20th century. The characteristics of Dowie's movement were (a) the prohibition of pork, (b) prohibition of tobacco, (c) prohibition of other medicines and (d) adult baptism through triple immersion (Chidester 1992).
The AICs are known as 'izinkonzo zomoya' (spirit churches or churches of the spirit). For me, such a designation constitutes theological mischief as it presupposes that other churches do not have or need the Holy Spirit. The Spirit in these churches is both desired and invited. At St John's, every congregation starts services by singing the song: 'Ngena nathi, asinawo amandla okungena sodwa' [start or enter with us, for we do not have power or strength to start or enter on our own]. In this way, they are actually inviting the Spirit to be there and manifest (Anderson 2003). Other AICs also spend a sizeable amount of time during their meetings on inviting the presence of the Spirit. Their services do not work without this important component. The Spirit is asked to participate in the event by influencing its direction. Without the presence of the Spirit, people are incapable of having a meaningful and successful service. The Spirit is expected to come and manifest itself in signs and wonders. The Spirit is experienced more during healing events. Its power is manifested in people falling down when touched by the prophet-healer or someone with healing powers. The presence of the Spirit is also demonstrated through dancing, crying, prophesying and speaking in tongues. Services are geared towards bringing and experiencing the presence of the spirit. This practice is drawn from the experience of the Apostles in Acts 2.
The spirit is an essential component of the healing and prophetic ministry of the AICs. It is responsible for all the prophecies that are shared at meetings. In fact, as Du Toit (1998) argued:
African Spirituality as expressed by black theologians is the experience of the Holy Spirit moving us and our communities to be life giving and life affirming. We celebrate our spirituality in songs, rituals and symbols which show the energizing spirit animating the community to move in response to God. (p. 47)
These churches do not have any links with missionary organisations or any foreign agencies. Women in these churches are more visible as prophetesses and healers. There have been a number of women who founded churches. The problem, however, is that, once the church starts attracting more people, a woman's leadership is not seen as adequate. Martin West observed amongst the AICs in Soweto that there was an unwritten rule that a woman cannot become leader of her church, no matter how powerful and gifted she might be. He cites two cases where women were dynamic leaders with powerful personalities and healing powers. In both cases, these women appointed their husbands as bishops. The husbands ended up leaving the running of the church to their wives because they did not have the charisma and gift of leadership. West (1975:52) referred to them as 'reluctant bishops' because, in most instances, they opened services with prayer and handed over to the wives to do the rest.
Hope and self-belief
The system of apartheid, through its laws and attempts at social engineering, led to the dehumanisation of the African self. The African was deliberately placed at the periphery of the economic centre, which led to serious deprivation. Africans were forced to live in the reserves, homelands, townships and other areas designated for them. The environment in these areas was not conducive for healthy living. It is within this context of deprivation and hopelessness that the AICs emerged. They provided for their members resources to engage with and survive these conditions. Lutheran black Theologian Manas Buthelezi, in developing his theology of liberation, insisted that the message of the Gospel had to be relevant to the existential needs of the people. The church needed to address issues of social justice, inequality, poverty and racism. In fact, he claims (Buthelezi 1978):
... it is as acts of Christian motivation become incarnate in the social, economic and political structures that we speak of Christian life as an everyday phenomenon. To dare to live for Christ means to have a Christian impact on these structures. It is a daring act because it involves the risk of suffering as Christ suffered as he made concrete his love for humanity. (p. 178)
The AICs proclaim that God is concerned with not only the salvation of the soul but with '… poverty, oppression, and liberation from affliction' (Anderson 2003:179). The AICs, through their rituals of healing and purification, were able to respond to people's existential needs and empower them to realise their personhood.
Anthropologists John and Jean Comaroff (2001) observed that, in the South African interior during the late colonial period amongst the southern Tswana, personhood was a social construct. For the southern Tswana, personhood could never be a state of being. A state of being assumes that something is static, fixed, unmoving and unchanging. A state of becoming, in contrast, refers to something dynamic, vibrant, full of life and active. As long as a person is alive, they never stop 'becoming'. Layer upon layer of who they are keeps on being removed - assuming that there are many facets to a person. Only powerful and anti-social agents are capable of stopping a person from becoming. In some cases, it is a question of being derailed or destructed, but one gets on the road again with the help of sacred specialists. This deviant behaviour is frowned upon yet at the same time feared. Deviant behaviour of any kind disturbs societal relationships and relationships between humans and divinity. This disturbance creates a state of disequilibrium, and chaos ensues. Chaos can take the form of illness or tension as a result of rape, death and other misfortunes. Traditionally, there were societal sanctions against deviant behaviour, depending on the severity of the action. In fact, personhood is constructed in two ways, as Comaroff and Comaroff (2001) noted:
... first, nobody existed or could be known except in relation and with reference to, even as part of, a wide array of significant others, and second, the identity of each and everyone was forged, cumulatively, by an infinite, ongoing series of practical activities. (p. 268)
Furthermore, 'selfhood was not ascribed: status and role were determined by factors other than birth or genealogy, although social standing was typically represented in genealogical terms' (Comaroff & Comaroff 2001:268). The Tswana society is said to be at once highly communal and highly individuated. The process of acquiring one's personhood was an active process. People actively participate in the process of 'building themselves up'. The Comaroffs raise a crucial point that is often overlooked in some studies, namely that there are obstacles and opportunities in the process of identity construction. They burst the bubble of the myth of a harmonious African society by pointing out that there were social tensions that manifested in rivalries and eventually witchcraft accusations. The onus was on adult males, especially, to build themselves up and protect themselves from being eaten up by their enemies. The AICs provided tools to enable its members to navigate the hostile conditions of their environment and to restore them to their full humanity.
Anthropologist Linda Thomas (1994:52) observed a young man who, on his arrival at St John's, was reserved and withdrawn, but through interaction with others as well as participation in rituals, he became more confident, rose up the church hierarchy and found himself a job. It is apparent that participation in the healing activities and being involved with the church community restored his sense of self-worth and enhanced his self-confidence. Thomas further pointed out that the community credited the change in the boy's position to a supernatural source. In his submission to the Truth and Reconciliation Commission, Mthembeni Mpanza (1997) clearly stated that the cornerstone of the teachings of their leader Isaiah Shembe was hard work, self-discipline and self-reliance. These values are reflected in the liturgy for the morning service. The liturgy for the morning service might have been referring to an agricultural community in the 1920s and 1930s, but it is still very relevant to contemporary Nazarites as poverty, unemployment and disease are some of the issues that they contend with. They still have to rise up and work in order to extricate themselves from the shackles of poverty. The prayer is therefore an encouragement for them to go to their places of work to do the best they can in order to support their families and glorify God. From work, there was created an expectation of redemption, an idea which is consistent with Calvinist thinking and teachings on the value of work for salvation.
Dealing with evil and misfortune
The AICs have created an environment where real or perceived threats are dealt with by discovering the source of the threat, taking remedial action to ward off and neutralise what might be the cause of harm and, finally, constructing a 'security fence' to keep out evil (Anderson 2003:181; Oosthuizen 1988:12-13). Masondo (2013) made the point that the AICs provide us with a crisis model for managing change. Through their assortment of rituals, practices and procedures, they help their members to deal with crisis situations. Catherine Bell's insights on ritual are useful for our understanding of the role and place of ritual in the AICs. She said that '… in ritual activity, conceptions and dispositions are fused for the participants which yields meaning' (Bell 1992:28). This service is not only confined to their members as there are members of mission-initiated churches who secretly access these services and then return to their churches because '… the African prophet is providing pastoral care and oversight that is often inadequate or even absent in a 'mission church' context' (Anderson 2003:184).
Witchcraft is an explanatory framework used to understand evil and misfortune. David Chidester defined witchcraft as anti-social behaviour. Witches are anti-society. They provide an alternative to the dominant constructions of society and civility. Their rules of engagement and operation do not conform to those of society. African pre-colonial history is littered with stories of how society discovered and dealt with witches. One of the most common ways was to 'smell-out' the witches. Once discovered a witch would either be executed or forced to flee the area. Witches are perceived to be anti-social, selfish and anti-morality. Firstly, they are said to be full of malice and evil designs as they have the capability to put the brakes on the development of another person's personhood. Secondly, witches act secretly at night and sometimes use witch familiars like baboons, hyenas and owls to carry out their plans. It is important to note that they are able to keep their activities secret from outsiders. Thirdly, they are capable of carrying out most of their evil plans because they possess extraordinary powers. These powers are anti-life and consume the life force of others. Through these powers, they are able to ukukhinyabeza (cripple) others, not allowing them to grow and flourish. Fourthly, since they are anti-society, they break societal and natural rules. They break societal taboos and engage in activities like incest, adultery, rape, abortion and bestiality. AICs have an assortment of rituals of inclusion and exclusion that are used to mediate and manage crises for their members.
Community building
Father J.B. Ngubane (1986) observed that:
... the independent churches have realized a community based at some centre and at the same time broken up into closely knit extended families in which every member has a sense of belonging. (p. 83)
The basis of any community is the core values and beliefs that each member has to adhere to. They are the social tissue that keeps the community together. The AICs have powerful rituals of inclusion that are used for the incorporation of new members into the group. Such rituals also confer an identity on those new members. The church as an established social institution has an established order, mode of operation as well as a social profile. Inclusion into the group is carefully managed in order for the candidate to fit into the group. The step by step tutoring, mentoring and instruction are meant to create an awareness of the expectations and responsibilities of membership. The work of Jean and John Comaroff (1989) on the colonisation of consciousness and the consciousness of colonisation is helpful in understanding how these churches made sense of their environment for their members. The AICs had consciousness of the presence of the 'other world' of unbelievers and oppressors. It is this consciousness and awareness that helped to shape their ideologies and responses. They instilled in their members what John Cumpsty (1986) called a sense of belonging. They actually create a 'home' for their members, something evidenced by the use of kinship terminology when referring to each other. At St John's, one leader referred to members of the congregation as abantwana bami bomoya [my spiritual children].
Each of these churches creates a closely knit community for its members that acts as a powerful support structure during times of need. G.C. Oosthuizen (1997) reported on some AICs in the Durban area that organise savings clubs for their members as a means of uplifting and empowering them.
Jim Kiernan, in his research at KwaMashu north of Durban, concluded that members of the AICs made good employees. Employers found them to be honest and reliable, and absenteeism was minimal, especially on Mondays, as they do not drink. Zionists at KwaMashu formed a close knit group. They gave each other support. Both Kiernan and West concluded on the basis of such mutual support that these churches replace rural kinship-support structures in the urban environment. The major focus of the group is to help each member to make a living in a very harsh and unforgiving urban environment. This point is further supported by the findings of Linda Thomas' research on St John's in Gugulethu.
The prophetic
Geoffrey Nelson (1987), echoing Max Weber's words, points out that prophets claim that their authority is derived directly from God. The claim on its own is not enough as it has to be legitimated through an extraordinary narrative, deeming the individual in question a special person or an anointed one. There has to be something extraordinary that sets this person apart from ordinary members of society. Such narratives create a mystique around the person thus confirming that she or he is called. Furthermore, the individual in question is said to be endowed with 'supernatural, superhuman or exceptional powers' (Dow 1969:306). Prophets are able to operate outside the realm of everyday routine. Their powers are able to defy rationality and logic. Partly, this is the attraction of this figure amongst the oppressed because they offer a radical solution to their problems without relying on the provisions of traditional logic. Moreover, 'by accepting or believing in the leader's extraordinary qualities, the followers legitimise his claim to their obedience' (Dow 1969:307). The narratives are then edged into the history and tradition of the group.
Prophets, like the ancestors, are seen as mediators between the people and God. Paul Makhubu (1988) noted:
The custom of not approaching the king or any senior person directly, creates the mental attitude with which an African would approach God. No ordinary man could talk to a king face-to-face. This was considered to be extremely disrespectful, and carried a heavy fine, or the death penalty, depending on circumstances. In the same way God cannot be directly approached; someone must act as a go-between. (p. 59)
The designation of prophet includes both the biblical prophets as well as those who were responsible for the founding and growth of St John's. Prophets are 'gifted' people with a message that would help transform people's lives. However, prophets are not the final authority but mere conduits for the message of God. Talking about God in this way characterises Him to be the God of history. He is not only historical, but He is active in history, shaping St John's to be what it is today through messages and revelations given to his prophets at different times in history. Rev Mhlongo (n.d.) is at pains throughout his book to say that all the revelations to the prophet (Masango) have come to pass. Because of all this evidence of reliability, people can trust his God. The prophetic aspect in the AICs exposes the 'evil powers most feared in Africa: spirits, magic powers, disease and death' (Molobi & Saayman 2006:334) and prescribes practical ways of combating and mediating their impact.
Cultural justice
The AICs address a critical point raised by Chirevo Kwenda in his reflection that cultural justice is a pathway to reconciliation and social cohesion. They affirm a particularly African Christian identity. In many ways, they are able to reconstruct and preserve some African cultural forms and traditions. Sam Gill (1994), in his critique of the academic study of religion, pointed out that one of its major problems is that it is based on a Western religious template where only those aspects that are prominent in Western religions are highlighted. He made an example of dance and related rituals. The AICs take dance seriously as part of their worship repertoire. Kwenda (2003) is of the opinion that:
... cultural injustice occurs when some people are forced, by coercion or persuasion, to submit to the burdensome condition of suspending - or more permanently surrendering - what they naturally take for granted, and then begin to depend on what someone else takes for granted. This means that, in reality, the subjugated person has no linguistic or cultural 'default drive', that critical minimum ways, customs, manners, gestures, and postures that facilitate uninhabited, unselfconscious action. (p. 70)
The AICs have played a key role as preservers, developers and promoters of African culture. According to Itumeleng Mosala (1985), these churches are a socio-cultural protest using pre-colonial African resources. They reject definitions of Christianity based on Western capitalist models. Mosala asserts a different kind of African identity, a dynamic one, which is firmly entrenched in historical and the sociological developments.
In her analysis of the Zionists amongst the southern Tswana, social anthropologist Jean Comaroff (1985) invoked the 'reaction to conquest' motif popularised by Monica Hunter Wilson (1961). She described their practice and religiosity as providing a response at a cultural and symbolic level to the brutal attack on Africans and their culture. She perceived it as a response to the destruction of African independent polities, the erosion of African practices and possible extinction of African culture. For her, the AICs challenged the notion of Christianity as a white man's religion, and they rejected the Hamitic myth of black subservience and inferiority to white people. Founders of the AICs like Shembe and Lekganyane proclaimed a Gospel of self-reliance and the utilisation of African resources for the development of their people. What is fascinating is that, in the process of creating new religions, founders were careful of what was included and excluded.
By appealing to the notion of cultural justice as an important condition for social cohesion in South Africa, one is able to understand how the AICs have employed various spiritual resources to define for their members a particularly African Christian identity. Cultural justice is not just about tolerance, but about treating other people's culture justly by accepting and respecting them, accepting the fact that these cultures have meaning for their adherents. Moreover, there has to be recognition of the potential of each of these cultures. They need to be given social and intellectual space to grow and thrive. Through some of their spiritual resources, the AICs have managed to preserve certain aspects of African tradition and culture. Chirevo Kwenda (1997) observed that there are two versions of African Traditional Religion (ATR). Firstly, the one version presented by the African elite is meant for a largely European and scholarly audience. In this version, the elite do everything to appease their audience. Secondly, Kwenda (1997) points out:
... the popular version of African traditional religion is what African … do with no regard for what Westerners, or anyone else, may or may not think about it. It is what African do when they are just being Africans. (p. 2)
This characterisation of ATR applies to what the AICs do. They do their theology practically through dance, sharing testimonies, healing rituals, baptism, prayer and biblical exegesis. In their theology, the AICs do not subscribe to any authorised interpretation of the Bible. The suggestion by theologian C.M. Pauw (1995) that the AICs should be viewed as constituting a positive response to the gospel is useful for our analysis. This suggestion implies that Africans are active participants in carving out new ways of being or becoming Christian. The AICs provide a platform for members to know who they are. They also speak to and act on the existential needs of their members by providing them with coping mechanisms and strategies in a hostile and often dangerous environment.
Competing interests
The author declares that he has no financial or personal relationship(s) that may have inappropriately influenced him in writing this article.
Anderson, A., 2003, 'African Initiated Churches of the Spirit and Pneumatology', Word and World 23(2), 178-186. [ Links ]
Anderson, A. & Pillay, G.J., 1997, 'The segregated Spirit: The Pentecostals', in R. Elphick & R. Davenport (eds.), Christianity in South Africa: A political, social and cultural history, pp. 227-241, David Philip, Cape Town. [ Links ]
Bell, C., 1992, Ritual theory, ritual practic, Oxford University Press, Oxford. [ Links ]
Bompani, B., 2008, 'African Independent Churches in Post-Apartheid South Africa: New political interpretations', Journal of Southern African Studies 34(3), 665-677.http://dx.doi.org/10.1080/03057070802259928 [ Links ]
Bompani, B., 2010, 'Religion and development from below: Independent Christianity in South Africa', Journal of Religion in Africa 40(3), 307-330.http://dx.doi.org/10.1163/157006610X525435 [ Links ]
Buthelezi, M., 1978, 'Daring to live for Christ', in H.-J. Becken (ed.), Relevant theology for Africa: Report on a consultation of Missiological Institute at Lutheran Theological College, Mapumulo, Natal, September 12-21, 1972, pp. 176-180, Lutheran Publishing House, Durban. [ Links ]
Chidester, D., 1989, 'Worldview analysis of African Indigenous Churches', Journal for the Study of Religion 2(1), 15-29. [ Links ]
Chidester, D., 1992, Religions of South Africa, Routledge, London. [ Links ]
Chidester, D., 2000, 'Colonialism', in W. Braun & R.T. McCutcheon (eds.), Guide to the study of religion, pp. 423-437, Cassell, London. [ Links ]
Chidester, D., 1997, 'Chistianity in South Africa', in D. Chidester, J. Tobler & D. Wratten (eds.), Christianity in South Africa: An annotated bibliography, pp. 1-16, Greenwood Press, London. [ Links ]
Chipkin, I. & Ngqulunga, B., 2008, 'Friends and family: Social cohesion in South Africa', Journal of Southern African Studies 34(1), 61-76. http://dx.doi.org/10.1080/03057070701832882 [ Links ]
Comaroff, J., 1985, Body of power spirit of resistance: The culture and history of a South African people, University of Chicago Press, Chicago. [ Links ]
Comaroff, J. & Comaroff, J.L., 1989, 'The colonization of consciousness in South Africa', Economy and Society 18(3), 267-296. http://dx.doi.org/10.1080/03085148900000013 [ Links ]
Comaroff, J.L. & Comaroff, J., 2001, 'On personhood: An anthropological perspective from Africa', Social Identities 7(2), 267-283. http://dx.doi.org/10.1080/13504630120065310 [ Links ]
Cumpsty, J.S., 1986, 'The religious location of Independent Churches and the New Religious Movements', in G.C. Oosthuizen (ed.), Religion alive: Studies in the new movements and indigenous churches in Southern Africa, pp. 1-20, Hodder and Stoughton, Johannesburg. [ Links ]
Dow, T.E., 1969, 'The theory of charisma', The Sociological Quarterly 10(3), 306-318. http://dx.doi.org/10.1111/j.1533-8525.1969.tb01294.x [ Links ]
Du Plessis, L.M., 2001, 'Freedom of or freedom from religion?: An overview of issues pertinent to the constitutional protection or religious rights and freedom in "the New South Africa"',Birmingham Young University Law Review 2, 439-466. [ Links ]
Du Toit, C., 1998, 'African spirituality and the poverty of Western religious experience', Journal of Theology for Southern Africa 100, 36-60. [ Links ]
Gill, S., 1994, 'The academic study of religion', Journal of the American Academy of Religion 62(4), 965-975. http://dx.doi.org/10.1093/jaarel/LXII.4.965 [ Links ]
Hunter Wilson, M., 1961, Reaction to conquest: Effects of contact with Europeans on the Pondo of South Africa, Oxford U.P. for International African Institute, London. [ Links ]
Kiernan, J.P., 1990, The production and management of therapeutic power in Zionist Churches within a Zulu City, The Edwin Mellen Press, Lewiston. [ Links ]
Kwenda, C.V., 1997, 'African Traditional Religion', in D. Chidester, C. Kwenda, J. Tobler & D. Wratten (eds.), African Traditional Religion in South Africa, pp. 1-9, Greenwood Press, Westport. [ Links ]
Kwenda, C.V., 2003, 'Cultural justice: The pathway to reconciliation and social cohesion', in D. Chidester, W. James & P. Dexter (eds.), What holds us together: Social cohesion in South Africa, pp. 67-80, HSRC Press, Cape Town. [ Links ]
Maimela, S.S., 1985, 'Salvation in African traditional religions', Missionalia 13(2), 63-77. [ Links ]
Makhubu, P., 1988, Who are the independent churches?, Skotaville, Johannesburg. [ Links ]
Masondo, S., 2005, 'The history of African indigenous churches in scholarship', Journal for the Study of Religion 18(2), 89-103. [ Links ]
Masondo, S., 2011, 'The practice of African Traditional Religion in contemporary South Africa', in T.W. Bennett (ed.), Traditional African Religions in South African Law, pp. 19-36, UCT Press, Cape Town. [ Links ]
Masondo, S., 2013, 'The crisis model for managing change in African Christianity: The Story of St John's Apostolic Church', Exchange 42(2), 155-172. http://dx.doi.org/10.1163/1572543X-12341262 [ Links ]
Mazamisa, W.L., 1993, '"Umhlaba" and the ethics of reparation', unpublished paper presented at UCT African Studies Seminar program. [ Links ]
Mbiti, J.S., 1979, 'The Biblical basis for present trends in African Theology', in K. Appiah-Kubi & S. Torres (eds.), African Theology en route, pp. 83-94, Orbis Books, Maryknoll. [ Links ]
Mhlongo, J.B., n.d., Umprofethi wodumo: The life of Prophet Petros John Masango, Matprint Litho, Witbank. [ Links ]
Molobi, V. & Saayman, W., 2006, 'A time for complementarity: African Theology, Black Theology and the AICs', Missionalia 34(2/3), 324-337. [ Links ]
Moosa, E., 2000, 'Tensions in legal and religious values in the 1996 South African Constitution', in M. Mamdani (ed.), Beyond rights talk and cultural talk, pp. 121-135 , David Philip, Cape Town. [ Links ]
Mpanza, M.P., 1997, Submission to the Truth and Reconciliation Commission by Ibandla lamaNazaretha on the 18th November 1997, East London. [ Links ]
Mosala, I., 1985, 'African Independent Churches: A study of socio-theological protest', in J.W. de Gruchy & C. Villa-Vicencio (eds.), Resistance and hope: South African Essays in honour of Beyers Naude, pp. 103-111, Wm. Eerdmans, Grand Rapids. [ Links ]
Nelson, G.K., 1987, Cults, new religions and religious creativity, Routledge and Kegan Paul, London. [ Links ]
Ngubane, H., 1976, 'Some notions of "purity" and "impurity" among the Zulu', Africa 46(3), 274-284. http://dx.doi.org/10.2307/1159399 [ Links ]
Ngubane, J.B., 1986, 'Theological roots of African Independent Churches and their challenge to Black Theology', in I.J. Mosala & B. Tlhagale (eds.), The unquestionable right to be free: Essays in Black Theology, pp. 71-90, Skotaville Publishers, Johannesburg. [ Links ]
Nsibande, A.E., 1992, 'The Black theologian and the Black Church', in H.L. Nelson, P.S. Lwandle & V.M. Keding (eds.), Dynamic African theology: Umphumulo's contribution, pp. 26-30, Pinetown Printers, Durban. [ Links ]
Nussbaum, S., 1984, 'Rethinking animal sacrifice: A response to some Sotho Independent Churches', Missionalia 12(2), 49-63. [ Links ]
Oosthuizen, G.C., 1997, African Independent Churches and small businesses: A spiritual support for secular empowerment, Nermic report, University of Zululand. [ Links ]
Oosthuizen, G.C., 1988, 'Interpretation of demonic powers in Southern African Independent Churches', Missiology: An International Review 16(1), 1-22. [ Links ]
Opoku, K.A., 1993, 'African traditional religion: An enduring heritage', in J. Olupona & S. Nyang (eds.), Religious plurality in Africa: Essays in honour of John S Mbiti, pp. 67-82, Mouton De Gruyter, New York, Berlin. [ Links ]
Pauw, C.M., 1995, 'African independent churches as a "people's response" to the Christian message', Journal for the Study of Religion 8(1), 3-25. [ Links ]
Setiloane, G.M., 1986, 'The contribution of the Methodist Church to the African indigenous church movement', in G.C. Oosthuizen (ed.), Religion alive: Studies in the new movements and indigenous churches in Southern Africa, pp. 186-196, Hodder and Stoughton, Johannesburg. [ Links ]
Setiloane, G.M., 1991, 'Land in the negotiations chamber: An Afro-centric approach', Journal of Black Theology in South Africa 5(2), 29-39. [ Links ]
Silitsena, R., 1990, 'Impact of colonialism on land use in Central and Southern Africa', in P.A. Olson (ed.), The struggle for land: Indigenous insight and industrial empire in the semiarid world, pp. 146-170, University of Nebraska, Lincoln. [ Links ]
Simensen, J., 1987, 'Religious change as transaction: The Norwegian mission to Zululand, South Africa, 1850-1906', in K.H. Petersen (ed.), Religion, Development and African Identity, pp. 85-104, Scandanavian Institute of African Studies, Uppsala. [ Links ]
Sundkler, B., 1961, Bantu prophets in South Africa, Lutherworth Press, London. [ Links ]
Thomas, L.E., 1994, 'African Indigenous Churches as a Source of Socio-Political Transformation in South Africa', Africa Today 41(1), 39-56. [ Links ]
Thomas, L., 1999, Under the canopy: Ritual process and spiritual resilience in South Africa, University of South Carolina Press, Columbia. [ Links ]
West, M.E., 1975, Bishops and prophets in a Black City: African Independent Churches in Soweto, Johannesburg, David Philip, Cape Town. [ Links ]
Sibusiso Masondo
School of Religion, Philosophy and Classics, 3rd Floor MTB
Howard College, Durban 4041
South Africa
Received: 03 Mar. 2014
Accepted: 11 Aug. 2014
Published: 12 Dec. 2014


text:
Vintage Trendy Metal Moon Copper Jewelry
Shipping Time:3-5 Days
*Express Shipping: 3-5 business days
*Regular Mail: 12-25 business days
Processing Time:2-5 Days
The time it will take to prepare your item(s) to ship them from our warehouse within 2-5 business days.
30 Days Easy Return
Need to return something? Not a problem. Returnable within 30 days for a refund or credit.
- colorGold
- materialMetal
- styleVintage , Trendy
- metals_typeCopper
- shape_patternMoon
Sometimes has some errors, but always within1-3cm.
Our estimated delivery dates are based on several factors, including the destination address, the shipping options you've chosen, and how quickly we can assemble and prepare your items for shipment. You can calculate delivery estimates by taking the processing time for your order and adding the delivery time based on the shipping method you've chosen.
Receiving time = Processing time + Shipping time
Order Processing : 3-5 Business Days.
Regular Mail: 12-25 Business Days. Free to worldwide for any orders over$49.
Express Shipping : 3-5 Business Days. US $20.00

subset: commoncrawl


text:
PurePower® PW1000G Geared Turbofan™ Engine Named to TIME Magazine's '50 Best Inventions of 2011'
EAST HARTFORD, Conn. – TIME Magazine has named Pratt & Whitney's PurePower® PW1000G engine as one of "The 50 Best Inventions of 2011," describing it as "the most important development in aviation in 2011." Pratt & Whitney is a United Technologies Corp (NYSE:UTX) company.
"We are very pleased to accept this recognition from TIME Magazine," said Paul Adams, senior vice president, Operations & Engineering, Pratt & Whitney. "The PurePower Geared Turbofan engine is setting a new standard in the industry for efficiency and environmental friendliness."
The PurePower family of engines is designed to power the next generation of passenger aircraft. The combination of its gear system and advanced core allows PurePower engines to deliver double-digit improvements in fuel efficiency and emissions with a 50-percent reduction in noise over today's engines.
"Our PurePower engine is driving tremendous change to the aviation industry in terms of fuel efficiency, reducing pollution and noise, and driving down maintenance and operating costs for airlines," said David Hess, Pratt & Whitney president. "Airlines are replacing their fleets to capitalize on the many advantages that this technology provides. There is no better example of the power of this innovation than that."
The PurePower engine has been selected as exclusive power for the Bombardier* CSeries* aircraft and Mitsubishi Regional Jet. It will also power the first Airbus A320neo aircraft, as well as the Irkut MC-21 narrow-body jet. To date, more than 1,800 PurePower engines are on order by customers around the world.
Pratt & Whitney has successfully completed more than 1,100 hours of full engine testing on its PurePower engines for its first two applications – the PW1500G engine series for the Bombardier* CSeries* aircraft and the PW1200G engine series for the Mitsubishi Regional Jet. Results of the testing validate the overall design of the engine as well as its performance benefits.
In 2010, a team of Massachusetts Institute of Technology (MIT), Aurora Flight Sciences and Pratt & Whitney engineers received Popular Mechanics magazine's Breakthrough Innovator Award for designing a greener aircraft of the future using the PurePower geared turbofan™ engine technology. Pratt & Whitney's PurePower engine family received the 2009 Popular Science Magazine Best's of What's New Award as the Top Aviation Technology, and the 2009 Aviation Week Laureate Award for outstanding achievement in Aeronautics and Propulsion. Also in 2009, the PurePower development team was one of the Flight Global Innovator of the Year finalists. In 2008, the engine received the Technology Breakthrough Award from the China Aviation Association and AVIC Science and Technology department.
Pratt & Whitney is a world leader in the design, manufacture and service of aircraft engines, space propulsion systems and industrial gas turbines. United Technologies, based in Hartford, Conn., is a diversified company providing high technology products and services to the global aerospace and building industries.
* Trademarks of Bombardier Inc. or its subsidiaries.


text:
The UK's Leading Data & Analytics Jobs Board
A Big Data Consultant advises organisations about their big data strategy and assists in the implementation of big data. The Data Consultant also assists with analysing which technologies fit the organisation's needs the best and is involved in bringing the big data solution. A big data consultant preferably should have a good mix between great business acumen and technical knowledge of Big Data tools. If you are looking for Big Data Consultant jobs in Edinburgh, you've certainly come to the right place!
The Big Data consultant designs data strategies to collect and analyse data for specific projects. They lead their team delivering on time and on specification. A Big Data Consultant produces analyses of the data sets using smart algorithms and be able to choose the correct Big Data software solutions on the market. The Big Data Consultant candidate should also have a good understanding of public data and the legal requirements around it, ensuring security at all times. They should also be able to assess data sets and check data quality, querying the data and presenting their findings in an understandable manner.
If you are looking for a Big Data Consultant career you need to be able to program languages such as Python, R, Java, Ruby, Clojure, Matlab, Pig or SQL. You should understand Hadoop, Hive, HBase, MongoDB and/or MapReduce. The Big Data Consultant should also know text mining, clustering analysis, recommendation analysis and predictive analytics. A candidate should be be familiar with large cloud-computing infrastructure, be able to work with teams of Big Data Scientists and Big Data Engineers in order to produce Big Data Solutions.
A Big Data Consultant will need to communicate at board level and advise companies on the Big Data solution and improve turnover and cost reductions through big data technology. The Big Data Consultant should be able to translate business into big data solutions that will assist companies management in their decision-making. They should also develop project plans and its role is important for companies looking to develop a big data strategy within their organisation. A Big Data Consultant can also improve companies existing Big Data teams and strategies. Please browse The Big Data Jobs Board for the latest Big Data Consultant jobs available in Edinburgh.


text:
Forum Post: A Federal Budget Crisis Months in the Planning
Posted 5 years ago on Oct. 7, 2013, 7:05 p.m. EST by WSmith
from Cornelius, OR
This content is user submitted and not an official statement
A Federal Budget Crisis Months in the Planning
Another damn post election loss GOP Caucus Room sabotage plot!
WASHINGTON — Shortly after President Obama started his second term, a loose-knit coalition of conservative activists led by [ Ronnie Fucking Ragun's ] former Attorney General Edwin Meese III gathered in the capital to plot strategy. Their push to repeal Mr. Obama's health care law was going nowhere, and they desperately needed a new plan.
Out of that session, held one morning in a location the members insist on keeping secret, came a little-noticed "blueprint to defunding Obamacare," signed by Mr. Meese and leaders of more than three dozen conservative groups.
It articulated a take-no-prisoners legislative strategy [ beyond hostage taking ] that had long percolated in conservative circles: that Republicans could derail the health care overhaul if conservative lawmakers were willing to push fellow Republicans — including their cautious leaders — into cutting off financing for the entire federal government.
"We felt very strongly at the start of this year that the House needed to use the power of the purse," said one coalition member, Michael A. Needham, who runs Heritage Action for America, the political arm of the Heritage Foundation. "At least at Heritage Action, we felt very strongly from the start that this was a fight that we were going to pick."
Last week the country witnessed the fallout from that strategy: a standoff that has shuttered much of the federal bureaucracy and unsettled the nation.
To many Americans, the shutdown came out of nowhere. But interviews with a wide array of conservatives show that the confrontation that precipitated the crisis was the outgrowth of a long-running effort to undo the law, the Affordable Care Act, since its passage in 2010 — waged by a galaxy of conservative groups with more money, organized tactics and interconnections than is commonly known.
With polls showing Americans deeply divided over the law, conservatives believe that the public is behind them. Although the law's opponents say that shutting down the government was not their objective, the activists anticipated that a shutdown could occur — and worked with members of the Tea Party caucus in Congress who were excited about drawing a red line against a law they despise.
A defunding "tool kit" ( http://www.teapartypatriots.org/2013/09/get-your-defunding-obamacare-toolkit/ ) created in early September included talking points for the question, "What happens when you shut down the government and you are blamed for it?" The suggested answer was the one House Republicans give today: "We are simply calling to fund the entire government except for the Affordable Care Act/Obamacare."
The current budget brinkmanship is just the latest development in a well-financed, broad-based assault on the health law, Mr. Obama's signature legislative initiative. Groups like Tea Party Patriots, Americans for Prosperity and FreedomWorks are all immersed in the fight, as is Club for Growth, a business-backed nonprofit organization. Some, like Generation Opportunity and Young Americans for Liberty, both aimed at young adults, are upstarts. Heritage Action is new, too, founded in 2010 to advance the policy prescriptions of its sister group, the Heritage Foundation.
The billionaire Koch brothers, Charles and David, have been deeply involved with financing the overall effort. A group linked to the Kochs, Freedom Partners Chamber of Commerce, disbursed more than $200 million last year to nonprofit organizations involved in the fight. Included was $5 million to Generation Opportunity, which created a buzz last month with an Internet advertisement showing a menacing Uncle Sam figure popping up between a woman's legs during a gynecological exam.
The groups have also sought to pressure vulnerable Republican members of Congress with scorecards keeping track of their health care votes; have burned faux "Obamacare cards" on college campuses; and have distributed scripts for phone calls to Congressional offices, sample letters to editors and Twitter and Facebook offerings for followers to present as their own.
One sample Twitter offering — "Obamacare is a train wreck" — is a common refrain for Speaker John A. Boehner.
As the defunding movement picked up steam among outside advocates, Republicans who sounded tepid became targets. The Senate Conservatives Fund, a political action committee dedicated to "electing true conservatives," ran radio advertisements against three Republican incumbents.
Heritage Action ran critical Internet advertisements in the districts of 100 Republican lawmakers who had failed to sign a letter by a North Carolina freshman, Representative Mark Meadows, urging Mr. Boehner to take up the defunding cause.
"They've been hugely influential," said David Wasserman, who tracks House races for the nonpartisan Cook Political Report. "When else in our history has a freshman member of Congress from North Carolina been able to round up a gang of 80 that's essentially ground the government to a halt?"
On Capitol Hill, the advocates found willing partners in Tea Party conservatives, who have repeatedly threatened to shut down the government if they do not get their way on spending issues. This time they said they were so alarmed by the health law that they were willing to risk a shutdown over it. ("This is exactly what the public wants," Representative Michele Bachmann of Minnesota, founder of the House Tea Party Caucus, said on the eve of the shutdown.)
CONTINUED: http://www.nytimes.com/2013/10/06/us/a-federal-budget-crisis-months-in-the-planning.html?_r=0


text:
LoginAlready Larusmiani customer
Errore login
Do not have an account?
Keep in touch with us to access to exclusive events in boutique, online service, new collection and much moreSign in
New customer Larusmiani
Light grey and light blue single breasted jacket with flap pockets in 100% wool
100% lana
100% wool
Regular fit
Login to reserved area
Do not have an account?
Keep in touch with us for accessing exclusive events in boutique, online services, new collections and much moreSign in
We look forward to welcoming you in our Boutique
If you want to change your booking please contact our customer service customer service or call


text:
SAN JOSE, Calif. - The nagging knee that kept John Isner out of the Australian Open last month is no longer bothering him. Instead, the six-foot-nine American has a bad back from sitting in a cramped economy class seat on two cross-country flights.
With storms cancelling his original plans, Isner was forced to travel from Jacksonville to San Jose via Houston this week. He sat by the window for both flights, unable to get any extra-leg space.
"Sure enough there was some like 5-foot-1 person with their feet dangling on the exit row," Isner said.
The top American is still getting comfortable on the court again, too.
Isner powered his way into the quarter-finals of the SAP Open on Wednesday night, pounding 14 aces in a 7-6 (3), 2-6, 6-3 victory over Vancouver's Vasek Pospisil.
The hard-serving American overcame a shaky second set, held off two break points in the third set with aces and finished off the pesky Pospisil behind some pretty passing shots. Isner will play the winner of Xavier Malisse and Matthew Ebden on Friday.
"Very, very glad to be sitting here a winner and not a loser thinking about my economy seat to Memphis tomorrow," Isner said, smirking.
After dropping out of the year's first Grand Slam and losing his final Davis Cup match in the United States' win over Brazil last weekend, Isner hardly showed the poise and polish of his past.
He still hit 77 per cent of his first serves, which topped out at 137 mph, winning 77 per cent of those points to make up for most of his misses. Isner, ranked 16th in the world, mixed up his speeds in the final set once Pospisil started to solve his serve.
Pospisil still won more overall points (87) than Isner (86) and had the American on the verge of elimination. With Pospisil ahead 2-1 in the final set, Isner blasted aces on both break points he faced and smashed another serve that went unreturned to level the match.
"My serve bailed me out like it has a lot of times," Isner said.
In the next game, Pospisil pushed a volley wide and hit a backhand long to go down 0-40. After Pospisil saved one break point, Isner bent down low for a big-finish forehand winner down the line that had him charging the net, pumping his fist and yelling, "Yeah!"
While it's not the clean West Coast comeback Isner had hoped, the ending is better than his recent matches.
Isner lost to Thomaz Bellucci to send the U.S. and Brazil to a deciding fifth match Sunday, when Sam Querrey sealed the victory for the Americans by beating Thiago Alves indoors in Jacksonville, Fla. Isner also withdrew from the Australian Open because of a bone bruise in his right knee.
Since losing in the round of 32 in the U.S. Open last August, Isner entered San Jose just 3-7.
That's quite a slump considering he had a year-end best No. 14 world ranking and a career-high $1,354,332 in earnings in 2012. He hadn't played on the ATP World Tour since a two-set loss to fellow American Ryan Harrison in the second round in Sydney on Jan. 9, and he's hoping to regain his rhythm before the summer season.
Most of the match still played out in typical Isner fashion: few rallies, fewer returns and even fewer service breaks. About the only thing in abundance was frustration by his opponent, who seemed to see Isner's serve well, but just not well enough.
In the first-set tiebreaker, Isner earned a minibreak in an instant. The anything-but-nimble-giant reacted rapidly to a body shot at the net, returning it for a winner to go ahead 4-2 that had Pospisil pedalling back to the baseline exasperated.
That's all Isner needed. Pospisil never returned one of Isner's serves in the tiebreaker, and his backhand landed wide to give Isner the tiebreaker at 7-3.
Pospisil persevered by taking advantage of a double fault and made Isner play from the baseline for a break at 4-2 in the second. Isner seemed to conserve his energy and was broken again, leaving most of the announced crowd of 3,163 for the night session inside the home of the NHL's San Jose Sharks stunned and silent.
That didn't last.
After tying the match at two games each in the final set, Isner never looked lost again. Breaking Pospisil's serve at 3-2 deflated his opponent, who sailed a backhand on match point to drop another service game.
"I play a lot of three-set matches," Isner said. "I rarely win matches easily."
Isner isn't the only strong server in San Jose this week.
Two-time defending SAP Open champion Milos Raonic of Thornhill, Ont., is the top seed in the draw, setting up the possibility of a power-packed final should both advance. The 13th-ranked Raonic also had an opening-round bye. The Canadian will play in the second round Thursday night against Michael Russell, who won an All-American matchup over qualifier Donald Young 6-3, 7-5.
Also Wednesday, Colombia's Alejandro Falla outlasted Flavio Cipolla of Italy 7-6 (1), 7-6 (10); Australian Matthew Ebden beat qualifier Rik de Voest 6-2, 7-5; wild-card Steve Johnson upset Croatia's Ivo Karlovic 6-7 (2), 6-4, 7-6 (6); and fourth-seeded Tommy Haas of Germany beat Ottawa's Jesse Levine 6-3, 6-1 in the late match.


text:
Budget $3000-5000 USD
I need someone to submit some articles for me.
Skills: Article Writing
See more:
what does a data entry specialist do, what does a data entry person do, what does a data entry clerk do, what do data entry clerks do, how do i do an advertisement that i need a tailor who can cut at sew, im busy writting a novel so i dont know what can i do with it so i need a person who can help me but is xitsonga novel, after registering home based data entry what do nextzx 1427036929161, i have big data entry project with high budget but i dont accept fake profiles in freelancer need original profiles with origina, do some data entry 2 do some data entry 2, do some data entry -- 2 do some data entry -- 2, chapcha entry data entry, difference data entry data proceesing, adult articles submit, data entry data conversation
Project ID: #11705959
The email address is already associated with a Freelancer account.
Enter your password below to link accounts:
Link your account to a new Freelancer account
Link to your existing Freelancer account


text:
District manager, U.S. Postal Service
I'd like to apologize for the service inconvenience the Marion County Record, Hillsboro Star-Journal, and Peabody Gazette-Bulletin have experienced. We also appreciate Eric Meyer bringing it to our attention and we have already taken steps to help expedite the flow of newspapers through our mail processing plant, and will closely monitor service over the coming weeks to ensure timely delivery.
USPS strives to deliver the best possible service for all customers, including publishers and their publication's subscribers. If individuals are having a particular service issue, they should contact the Postal Service by calling 1-800-ASK-USPS or by visiting our website at usps.com.
In his editorial, Mr. Meyer asserts USPS operations should be subsidized by taxpayers, something that hasn't happened since 1982. USPS believes what is really needed is comprehensive legislative reform that will provide the Postal Service with the flexibility it needs in its business model to respond to today's rapidly changing marketplace.
The Postal Service is encouraged by the recent strong bipartisan vote by the Senate Homeland Security and Government Affairs Committee which advances the Postal Reform Act of 2014 to the Senate floor. The bill provides the framework to return the organization to financial stability, empowering USPS to develop innovative products and services for the American public and to grow the business.
Unfortunately, right now USPS is operating in the 21st Century with an outdated business model. Today, when people need to pay a bill or get in touch with a loved one, they reach for their mobile device or laptop.
The Postal Service has and continues to be very aggressive in pursuing every responsible action it can take under the law to increase revenue and reduce costs. Since 2006, the USPS has achieved annual cost reductions of $16 billion while providing record levels of service.
Our operational achievements are impressive and argue well for a strong future, but they cannot overcome the impacts of a broken business model. The Postal Service must gain comprehensive legislation that closes an estimated $20 billion budget gap by the year 2017 to avoid becoming a permanent burden to the American taxpayer.


text:
Sultry singer/songwriter, KD Lang has a sexy new track called "I, Confess", off her new album Sing It Loud, which debuts in April.
Focus Creeps recently directed the video, which was edited by Anna Patel. It premiered today on PerezHilton.com and is already an instant hit! Click the pic to check it out!
The track is beyond hot and Ms. Lang's voice has never sounded more rich. I know I'm probably biased because it's our video, but seriously… I would give this video four thumbs up if I had another set of hands!


text:
Manuel Valdes and Lisa Baumann
DARRINGTON, Wash.: Estimated financial losses from the deadly Washington mudslide that has killed at least 24 people have reached $10 million, Gov. Jay Inslee said Monday in a letter asking the federal government for a major disaster declaration.
In seeking additional federal help following one of the deadliest landslides in U.S. history, Inslee said about 30 families need assistance with housing, along with personal and household goods. The estimated losses include nearly $7 million in structures and more than $3 million in their contents, Inslee�s letter said.
The Snohomish County medical examiner�s office said Monday afternoon that it has received a total of 24 victims, and 18 of those have been positively identified. Previously, the official death toll was 21, with 15 victims identified.
The remains of three additional victims were found Monday, but they have not yet been included in the medical examiner�s official numbers, Snohomish County Executive Director Gary Haakenson told reporters at a Monday evening briefing.
The county sheriff�s office released a list Monday evening of 22 people believed missing following the March 22 slide that destroyed a rural mountainside community northeast of Seattle. That�s down from the 30 people officials previously considered missing.
�There�s been an exhaustive effort by the detectives to narrow the list down to one that they feel comfortable releasing,� Haakenson said.
�These are 22 people whose loved ones are grieving,� he said. �We want to do all we can to find them and put some closure in place for their families.�
He said there could be some overlap between the list of missing and the handful of victims who have not been positively identified by the medical examiner.
Steve Harris, a division supervisor for the search effort, said Monday that search teams have been learning more about the force of the slide, helping them better locate victims in a debris field that is 70 feet deep in places.
�There�s a tremendous amount of force and energy behind this,� Harris said of the slide.
Harris said search dogs are the primary tool for finding victims, and searchers are finding human remains four to six times per day. Sometimes crews only find partial remains, which makes the identification process harder.
Inslee�s request Monday also seeks federal help with funeral expenses, and mental health care programs for survivors, volunteers, community members and first responders.
He also is asking for access to disaster housing, disaster grants, disaster-related unemployment insurance, and crisis counseling programs for those in Snohomish County and for the Stillaguamish, Sauk-Suiattle and Tulalip Indian tribes.
Meanwhile, members of the Seattle Seahawks football team and Seattle Sounders soccer team visited with community members Monday evening.


text:
Shinobi Story is a Naruto MMORPG, in which players pick their clans, build enemies and alliances through force and/or politics. The time period dates back to the Era of the Warring Clans(Before Villages). We will have all known elemental releases at initial release, but clans will be added along with their respective territories each patch. It will be free-to-play with an option to pay for instant access to things like a clan's bloodline release(Example: Unlocking one's sharingan). We've planned it so you can be in whatever clan you want, but you have to unlock your clan's bloodline release through proper RP.
Only registered members can share their thoughts. So come on! Join the community today (totally free - or sign in with your social account on the right) and join in the conversation.
Credits to Kenny :D


text:
Police say 'suspicious' man who approached child was in fact a friend
New London — The "suspicious man" who police said approached a school-aged child who had missed the bus Thursday morning turned out to be a family friend, police say.
Police said earlier a caller reported that a child who had missed the school bus had been approached near Montauk Avenue and Lower Boulevard by a man who made comments and followed the child a short distance.
On Friday afternoon, New London police said in a statement that through investigation they have confirmed the child was actually approached by a family friend. The witness who overheard an exchange between the child and man thought the incident seemed suspicious and rightfully reported it to police, said Deputy Police Chief Peter Reichard.
Reichard said similar incidents were reported on the morning of Sept. 9 on Montauk Avenue near Mitchell Court and on the afternoon of Sept. 16 in the Lower Boulevard area. Those incidents remain part of active investigations. Police have increased patrols during school bus pick up and drop off times.
Police are asking residents to continue to be aware of their surroundings and remind children about safety.
Police suggest that parents remind their children:
- Never respond to strangers when alone.
- Stay with your friends.
- Report suspicious incidents to trusted adults.
- Never accept gifts, food or candy.
- Never accept rides.
- Be alert to similar incidents, especially in areas that have been identified.
- Never go with anyone without a parent's or guardian's permission.
- Always tell someone where you are going.
Reichard said police encourage citizens always to report suspicious activity and thank the citizens who conveyed the suspicious activity that they had witnessed.
If anyone has information regarding such activity, they are asked to contact the New London Police Department. In an emergency, call 911. For non-emergencies, please call (860) 447-5269.
Stories that may interest you
Norwich police seek information on person who abandoned dog
Police said Wednesday that they are seeking information to identify an individual who left a dog outside the dog pound earlier this month.
Norwich police to conduct alcohol, vape and e-cigarette sales compliance checks
Norwich police announced plans to conduct alcohol, vape and e-cigarette sales compliance checks.
Man who allegedly harassed Stonington forum moderator arrested again
The man accused of harassing the moderator of the Stonington Community Forum Facebook page and fighting with highway department employees in 2016 is now facing assault and larceny charges in Rhode Island.
Police question Kevin Blacker over email calling Gov. Lamont a wimp
Groton, North Stonington mosquitoes test positive for West Nile virus
Port authority reveals why director was placed on leave, but questions linger


text:
Rustic Bar Table - Wooden Top
Kelly Ann Events does offer a delivery and collection service for our items. This service gives you one less item to keep off your To-Do list!
As each booking is different, delivery fees are custom quoted depending on:
- the amount of items hired and the vehicle required to transport them safely in
- the manpower required to unload
- time available to deliver/collect
- distance to be travelled
Once we have an idea of all this, we can then give you an accurate price. As a guide, most delivery charges start from $80 each way.
PLEASE NOTE: Our delivery service is only available for product orders over $200


text:
The choice of benchtops will depend on the look you are trying to achieve, as well as your budget. The more expensive options includes stainless steel, granite and solid surfaces such as corion top. All are hardwearing and have their benefits, not the least being their ability to handle hot-pots. For many, laminates remains the surface of choice because of the great variety of looks available and also, the price.
The wrong use of colours can also have adverse effects: If some family members do not like the coloursof the kitchen, it may cause them to refrain from the kitchen and kept them from helping out with the kitchen chores. So, colour selection should always be a family affair.
All trademarks mentioned belong to their owners, third party brands, product names, trade names, corporate names and company names mentioned may be trademarks of their respective owners or registered trademarks of other companies and are used for purposes of explanation and to the owner's benefit, without implying a violation of copyright law.
Copyright © 2005 - 2019 Shreead. All sponsored products, company names, brand names, trademarks and logos arethe property of their respective owners.
I try to design rooms around their architecture or to create - architecture where none exists. Eleanor McMillen Brown


text:
EA Sports launches Season Ticket subscription
Electronic Arts is launching a $25 annual 'Season Ticket' subscription service for its sports games, giving pre-release access, a discount on DLC, and more.
Pre-release access to EA Sports games on Xbox 360 and PS3, a 20% discount on DLC, and "premium web content" are amongst the goodies being offered in a $25 annual 'Season Ticket' subscription, launching today on PlayStation Network and Xbox Live Marketplace.
Madden NFL Football, NHL Hockey, FIFA Soccer, Tiger Woods PGA TOUR Golf, and NCAA Football will take part in the EA Sports Season Ticket program. The benefits will kick off this month with early access to Madden NFL 12, so Madden fans who want to spend extra money beyond the $60 charged for each year's new edition can get right down to it.
Here's exactly what you'll get for your $25:
- Early Full-Game Digital Access: Three days before a game's scheduled release, fans will be able to download and play the full version of all five participating titles on Xbox 360 and PS3. The digitally downloaded game will time out when the game is available at retail and consumers have the option to purchase the same full game on disc at retail. EA SPORTS Season Ticket subscribers can transfer all achievements earned during the three-day download period to the purchased disc, resulting in an early edge over the competition.
- Discounted Downloadable Content: Subscribers will get a 20-percent discount on all available downloadable content for participating EA SPORTS titles. Downloadable content, which enhances and refreshes the core game experience, includes such items as Ultimate Team packs, accelerator packs and gear upgrades.
- Free Premium Web Content: Premium web content extends the game experience beyond the console to a web browser. All participating titles will feature premium web content that will be free to EA SPORTS Season Ticket members beginning with the premium Creation Center packs for FIFA Soccer 12. These packs provide a deeper set of customization tools and abilities within Creation Center to build your own teams and tournaments, and will be available to the consumer until the membership to the program has expired.
- Membership Recognition: Subscribers are easily identifiable with an exclusive membership recognition badge displayed both in-game and on their EASPORTS.com profile.
"EA Sports Season Ticket is an exciting program for our core fans — it lets our biggest fans play earlier, play more and play better than anyone else," EA Sports president Peter Moore said in the announcement. "EA Sports Season Ticket is an important step in our vision for transforming how deeply fans connect with the sports games they love through digital products and services. We're excited to continue evolving EA Sports Season Ticket as we listen to what consumers want most in their gaming experiences."
The online era is proving very handy for publishers looking to continue making money from players after they've bought the game. Downloadable content is now ubiquitous, more and more major publishers are launching online pass schemes to claw back money purportedly lost to used game sales. It seems subscription services are the next step. Activision is launching the Call of Duty Elite social service for its annualized FPS franchise, offering premium features to subscribers.
Some will scoff at the offerings, but there will certainly be an audience for this and similar programs. Let's hope they stay restricted to frilly perks, though, and we don't see core parts of the game become subscriber-only features.
Alice O'Connor posted a new article, EA Sports launches Season Ticket subscription.
Electronic Arts is launching a $25 annual 'Season Ticket' subscription service for its sports games, giving pre-release access, a discount on DLC, and more.
no, they arent.
They have yet to announce (that I've seen) what is being charged for.


text:
Computer Science ColloquiumIm Rahmen des Informatik-Kolloquiums, das von den Instituten des Fachbereichs Informatik, der Österreichischen Gesellschaft für Informatik (ÖGI), der Arbeitsgemeinschaft für Datenverarbeitung (ADV) sowie der Österreichischen Computergesellschaft (OCG) abgehalten wird, spricht
Dr. Roger Tagg
University of South Australiaüber das Thema:
SOFTWARE AGENTS TO SUPPORT ADMINISTRATION IN ASYNCHRONOUS TEAM ENVIRONMENTSZeit: Thu 27.5.2004, 14:00, 60 Minuten
Ort: HF 9903
ZusammenfassungCurrent economic pressures are causing severe problems for many enterprises in maintaining service standards with shrinking headcounts. Front-line workers have had to shoulder runaway workloads. Software Agent technologies have been widely advocated as a solution, but there are few reported success stories. In the author_s previous work, a design was proposed for a system to support front-line staff in a team teaching environment. This system is based on a domain-specific screen desktop with drop boxes supported by a number of types of agent. This paper analyses the work these agents have to do and the technology needed to support them.
VortragenderRoger Tagg is a Senior Lecturer at the University of South Australia in Adelaide. He gained a BA (subsequently MA) in Mathematics at Cambridge University. He worked initially as an Operational Research analyst at the UK National Coal Board, and later in Systems Analysis. For 12 years he was a consultant with Scicon Ltd in London, then owned by BP, where he carried out many assignments in the Textile,Oil and Utilities industries. He spent 2 years in Iran running a commercial systems group for a government ministry. He later specialised in databases, and from 1980 worked as an independent consultant, working with IDMS and relational databases, and consulting on data-oriented development methodologies and information systems strategic planning. From 1994 he lectured in Information Systems at Massey University, New Zealand, specialising in Databases and Distributed Systems. In 1997 he jointly published a book
Einladender: Univ.-Prof. Dr. Roland Traunmüller
Liste aller Vorträge


text:
Boxing Day Latest Louis Vuitton Luggage Cheap Sale For 2013 HolidayCategories:Louis Vuitton
In the last day of 2013, we will offer you few fantastic and great Louis Vuitton luggage sale for holiday season. In Louis Vuitton's L'Aventure "Art of Packing" teaching patrons has been broadcast worldwide, and the brand has released a lint of suitcases for travel in the deluxe winter, in colorful and stylish design offer us a bright winter season.
Now, choose a well made in top quality Louis Vuitton luggage at our site for a nice price, enjoy a great travel time and let those suitcases become your right hand in your travel. Buy Now, enjoy a free shipping!
Louis Vuitton M91991 Pegase 50 Red
Material: Monogram Vernis
Fuction: Rolling Luggage
Model: M91991
Size: 19.7 x 14.1 x 7.1 inches
Color: Red
Special Price: $390.99
Louis Vuitton M91277 Pegase 45 Amarante
Material: Monogram Vernis
Fuction: Rolling Luggage
Model: M91277
Size: 15.3 x 18.5 x 7.9 inches
Color: Amarante
Special Price: $387.99
Louis Vuitton M23295 Pegase 65 Brown
Material: Monogram Canvas
Fuction: Rolling Luggage
Model: M23295
Size: 26.3 x 17.7 x 9.4 inches
Color: Brown
Special Price: $349.99
Tags: Louis Vuitton Luggage sale
comnum(0) tbcount(0) tbcount(505)
Luxury Louis Vuitton Parnassea Collection Christmas Hot SaleCategories:Louis Vuitton
Where to buy Cheap Real New LV Bags For Xmas, Free Shipping? available latest new and hottest edition Cheap LV handbags hot sale in a Christmas promotion discount price, fast delivery with high quality. Choose a great LV Christmas Gift for your family, out Louis Vuitton outlet online store is your right place.
Customer's tastes more and more mature, the demand for handbags is also increasingly diverse, Logo, practical, multi carry method, luxurious leather, exquisite workmanship are all the details measure of whether it is worth buy or not.
This year, Louis Vuitton brand has been launched a new set of Louis Vuitton Parnassea collection to meet the needs of consumers. It is also make a innovate for some of classic mode, such as the Epi leather LV Neverful bags. And New LV Parnasses series full of art and beauty used the highest quality leather become the most popular and hot sale model bags this year, for Christmas sale, New LV bags also perfect for your family as a gift. In the collection, we can find many of classic design including LV SC cheap sale, Alma Bags Xmas sale, and some of few model like LV Capucines bags, Vivienne LV Bags cheap sale and more accessories. Christmas LV Bag Gift 2013 Hot Sale for lower price. free shipping.
The inspiration of LV Alma bags can be traced back to the "Squire Bag" which designed by Gaston Vuitton in 1934. In the Parnassea LV Collection, Alma Bags available three size, Alma, PPM and PM which features detachable shoulder strap, suitable for daily use, can also be portable.
Louis Vuitton Alma Christmas Hot Sale
Fuction: Shoulder Bags And Totes
Size: BB, PM, MM
SC LV Bags were launched in 2009 which designed by Sofia Coppola herself. This talented woman is a requirement for handbags not light not heavy, a medium, or can be placed in the child's daily needs items. Its style design is a combination of two classic Speedy and Keepall style, she also pay special attention to the practicality of handbags, requiring a large open design, built-in cell phone pocket and zipper pocket and a detachable shoulder strap.
Sofia Coppola LV Bags Xmas Sale
Material: Leather
Fuction: Top Handles
Holiday Price: $214.99
LV Capucines is a new style which available many of colorway to choose from, available MM and GM size made in Taurillon leather, metal rings on both sides of the handle design inspiration comes from the LV series of fine jewelry. There are two cover flap method, clamshell package can be placed inside, exposing LV buckle; can be placed on the outside of the package, exposing Monogram flowers. The arc can handle both shoulder and hand.
Capucines Louis Vuitton Christmas Sale
Material: Taurillon
Fuction: Shoulder Bags And Totes
Size: GM, MM
The New style Louis Vuitton Vivienne bag is created for those young fashion girl, looks trendy and stylish.
LV Vivienne wallet design is also very practical, we can find it is available long and short style, many of pockets and simple shape design make it looks fashion and practical.
In whole Parnasseas LV Bags series, they were came both fashion and practical as great Christmas Lv Bags gift 2013. Now, many of new lv bags for xmas 2013 sale on our site for a nice price, fast delivery with free shipping!
Tags: Louis Vuitton LV handbags wallet Vivienne Xmas Cheap hot sale


text:
"If it ain't broke, don't fix it."
There's a point where you have to consider if a change actually has a purpose and is helpful/desirable.
Changes like "Mystile" to "Mystere" and "Chocobuckle" to "Chocobokkuru" are an un-translation/localization; why?
And there are tons of other items that got such a complete change (likewise in undoing translation/localization)
that I now actually have no idea what they even are, especially since they're not listed anywhere I've seen
I also had to use menu option "Form" to realize it was "Order"; what the option does isn't what "form" means, where "order" is clear and fits perfectly, so I don't understand why that's the word you used much less why it was changed at all.
I don't know if Enemy Skill "Enigma" is in fact a closer translation to whatever the original is,
but I wouldn't have used it for a spell name over "Pandora's Box".
Maybe it's a question of taste,
but that goes both ways.[/li][li]Changing "Underwater" Materia to "Aqualung",
and original Enemy Skill "Aqualung" to "Aqua Breath" again seems like it comes from your personal taste
I've actually come across the idea of swapping names around before and I don't believe it's something game devs would do without significant reason.
[/li][li]Saving seems to have some control delay before and/or after it that wasn't there before.[/li][li]Why is the menu option "Quit" gone?! That's just a downgrade to functionality.[/li][/list]
I'd love to discuss more and I hope you'll consider these things.
Items in white, blue, or orange are not up for discussion.
Thanks! And it is. And I do try to be diplomatic - but I'm simply not cut out for it. And my strength is telling it as it is. Not good for PR. But it gets harder when it's the exact same questions about non dialogue over and over. And when the help file AND first post both point to an insanely long database that was largely constructed to STOP those questions. People come in and they start with "Love your mod...." and it turns to "But I want A B C D E F G changing, because I don't like the change." The above person was pleasant enough, but they said they'd discuss their problems with reason - then proceeded to show they hadn't read the database or help file or any of this thread - and had just dreamt up that we change things because we like to. When that's totally not the case. I mean, the example of Aqua Breath is a total face palm. I know I'm coming across harsh and direct... but that's who I am - and those kinds of "feedback" from people do not make me any more diplomatic or "nice". hahaha!And I also got blamed for their save menu loading longer.
The Reunion is compatible only with the English 1998 version and English Steam version (as of R04) of Final Fantasy VII.
DLPB's entire existence is the most Aspergers thing I've ever heard of, the rabbit hole gets deeper with every bit of information.
Even DLPB (the OP and author of the retranslation) admits in the post he has zero knowledge of Japanese, so likewise he wouldn't know the inaccuracies he's so mad about from dog strawberries.
Forgot to mention, this is also why it took FIVE YEARS of revisions
He supposedly has a native speaker on board. But if he's the same sperglord that wanted to wipe an entire character from the game, why trust his judgement in other things like picking a competent translator?
Then thank you for all the research And take your time, although i'm new here, I've been using your mod all the way back since teh first release, and they are worth the wait
Page created in 0.044 seconds with 21 queries.


text:
Showing 1 products
was £15.99
Jimi Hendrix
Choose your own Jimi Hendrix merchandise from our excellent selection that pay homage to a man that many people still consider to be the best electric guitarist in history. A true pioneer, his style and flair was totally unique so you can bring it to your own unique look by picking up a Hendrix shirt or even some of the other accessories and merchandise we have that feature this guitar god. Our range of Jimi Hendrix t shirts celebrate the best in vintage electric guitar sound and you can bring this merchandise into all areas of your life, so dont miss out on getting your own today!
Perfect For Fans Of The Jimi Hendrix Experience, We Have Official Merchandise!
With the 40th anniversary of Jimi Hendrix's death, it's impossible to say how big an effect he had on the world of rock music. By getting his merchandise, you can remember the Hendrix experience as well as showing your appreciation of his music to those around you. You may even meet fellow Hendrix fans! With a variety of merchandise that you can use in all walks of life, we love this rock legend and are sure that his memory will continue to live on as his music continues to be popular.


text:
Alfamega Does His Own Research To See If T.I Is Really From Bankhead! T.I Vs Shawty Lo ("Lo T.I Is Originally From BankHead")
Alfa takes to the streets of Bankhead to conduct an investigation of his own. Alfa puts an end to any speculation about who's from Bankhead
*Update* DirtysouthBG reports: " In the August issue of XXL magazine in the article T.I. says "I did spend time up in Riverdale (GA). My mama moved me out to Riverdale for a year. I got expelled from Riverdale, and I got moved back to Bankhead. My grandmama been living on Banhead for 43 years. I was born in that house on Centre Hill---same house still there. I mean there are people in my hood that know me, people in my hood who grew up with me.". Click Here To See Scan Image Of T.I Making This Statement On The 2006 XXL Mag
Please click the "Report" button below if the video on this page is not working properly.