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Verbum et Ecclesia
versión On-line ISSN 2074-7705
versión impresa ISSN 1609-9982
Verbum Eccles. (Online) vol.36 no.1 Pretoria 2015
Deus ex Machina? Religious texts, spiritual capital and inequalities: In continuation of a current debate (a response to colleague Farisani)
Christo Lombaard
Department of Christian Spirituality, University of South Africa, South Africa
Often, theological debates stand in the tension between idealist and realist perspectives. This is true too of a discussion in which I have participated on the Africanisation or contextualisation or relevance of the Bible in (South) Africa. In this debate I have at times been cast as being opposed to such Africanisation or contextualisation or relevance. Such criticism is mistaken. I am, however, critical of too idealistic views on the ways in which Old Testament research can impact African problems. In an interdisciplinary manner, the sociological concept of spiritual capital proves useful in illustrating my view. With this, I hope to be understood correctly and, more importantly, to contribute to greater realism concerning the relationship between research and societal problems. In that way, the Africanisation or contextualisation or relevance of the Bible in (South) Africa can become a greater reality. This is of increased importance in the post-secular time frame in which we currently find ourselves, in which the role of religion in the public sphere is again finding greater acceptance rather than being side-lined. On all counts, thus, the plight of the marginalised may be better served. Such broader acceptance of religion also demands that Bible scholarship takes full cognisance of the societal processes through which such upliftment can occur in reality. Therefore, en route to publication, this contribution is presented for critical consideration in three intellectual fora:
• The Religious and Spiritual Capital session, XVIIIth International Sociological Association World Congress of Sociology (conference theme: 'Facing an unequal world'), Yokohama, Japan, 13-19 July 2014.
• The Old Testament Society of South Africa Annual Conference (conference theme: 'Studying the Old Testament in South Africa, from 1994 to 2014 and beyond'), University of Johannesburg, 03-05 September 2014.
• The Research Day of the Department of Biblical and Ancient Studies, University of South Africa, 25 September 2014, at which colleague E. Farisani's University of South Africa inaugural lecture of 03 September 2013, 'Dispelling myths about African biblical hermeneutics: The role of current trends in African biblical hermeneutics in the post-apartheid South Africa' was re-presented as 'Current trends and patterns in African Biblical Hermeneutics in post-apartheid South Africa: Myth or Fact?' for the purpose of critical discussion.
INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: The intersection of Theology and Sociology adds concrete avenues for furthering the cause of the Africanisation of Biblical Studies.
Setting the picture
I have recently been directed to Raphael's Vatican fresco Scuola di Atene (Figure 1), within which an assembly of classic Greek philosophers are depicted. Centrally placed are the two figures who have whispered along in practically every argument in Western(ised) societies over the past 24 centuries: Plato and Aristotle. Pointedly, Plato, the idealist, gestures upwards - there lies his essence (the book he bears is his, on the cosmos). Aristotle, the realist, gestures towards his surroundings - there lies his commitments (on his part, his book is on ethics; cf. Caputo 2006:1213). As teacher and student at odds, Plato and Aristotle signify the ever-present dichotomy in Christian Theology:1 between heaven and earth,2 soul and body, principle and practice, love for God and/or love for humanity,3 the spiritual and the material, the possible and the actual - where does first emphasis fall? In the wake of millennia of the Platonic-Aristotelian dichotomy into which the early Christian religion was fully brought,4 all Western(ised) religious thought has been (un) balanced.
It is this tension, still, that lies at the heart of many recent theological discussions in South Africa (as elsewhere), in one of which I have been participating. However, given the passions -the personal, political, social, theological and (perhaps not always fully aware) philosophical commitments - involved, the representations that have characterised this debate have not always been fair. The recent conceptual enlargements of the by now foundational sociological concept of social capital (cf. Gelderblom 2014)5 to extend also to religious or spiritual capital may prove helpful in illuminating this situation. This concept cluster may well provide an intellectual framework for - the intention here - advancing this South African debate beyond its present parameters.
In order to sketch this picture below, firstly, the noted conceptual extension from social capital to religious or spiritual capital will be traced. Secondly, the pertinent theological debate is to be outlined, both in its broader and its more specific dimensions. Lastly, the latter is recast by means of the social and religious or spiritual capital conceptual framework to indicate that an inaccurate characterisation of both the self and the other serves two matters poorly in (South) Africa: the tasks of Theology and - in actuality one of these tasks - of attending to the problems of social inequalities.
Capital development
The language of 'capital' has become a handy way to refer to what may activate human agents in order to reach certain desired outcomes within society. It is handy not only because such a term fits well within societies dominated by market economies and therefore the concept almost naturally 'rings true'6 but also because the metaphor (Urban 2003:354-389) of 'capital' is pliable enough to be employed in different, broadly related yet, on closer scrutiny, quite distinct ways.7 The association between society and faith has, of course, long been recognised: in the ancient world as intrinsically unified, in the modern world as at least conceptually distinct (see the famous historical analysis of Taylor 2007; cf. Berger & Hefner 2003:1). However, this complementarity has not always been formulated in equally complimentary fashion (with the masters of this narrative including Feuerbach, Nietzsche, Marx, Durkheim, Freud, Weber and, currently, Berger, Casanova, Dawkins and others).
In a very useful recent overview paper on the concept of social capital, Gelderblom (2014) distinguishes between two ways in which this notion has broadly been used:
• as a description of supportive collaboration within society in order to achieve shared beneficial interests, with social capital then as the overarching inter-human or social resource, either bonding similar or bridging dissimilar agents together, as a human resource strategy towards communal ends (here, in analysing the work of Coleman 1988:95-120; Gambetta 1988:213-237; Gittell & Vidal 1998; Putnam 2000 & 1993; Uslaner 2009:127-142, 2004:501-507, 2001:569-590)
• as a description of one fairly circumscribed, yet nonisolated, aspect of society, namely along with financial, cultural and symbolic resources or forms of societal capital, a social networking dynamic that can be either to the advantage or the detriment of people, depending on the nature of power exertion on the part of agents with greater power in the particular social sphere concerned (here, drawing mainly on the work of Bourdieu 1985:723-744, 1986:241-258, 1991:117-126, 1998, 2005 and Bourdieu & Wacquant 1992; cf. Verter 2003:150-174).
Bourdieu's more refined, narrowly specialised use of the concept of capital provides fertile ground for the formulation of further, more specifically focused permutations of the concept. Examples of these are - important for the work here - religious capital in referring to matters spiritual.8 However, given the nature of the terminology, here too (as Gelderblom [2014] points out with respect to social capital) the term is often employed in an overarching sense to refer to, for instance, any kind of influence religion can have on people (e.g. Middlebrooks & Noghiu 2010:67-85) or any effect that religiously inclined people can have on society. A number of overviews of the concept of spiritual capital -and its related designations, namely religious capital,9 sacred capital (Urban 2003:354-389), faithful capital (Baker 2012:13) and religious social capital (Smidt 2004) - have been offered (in great depth: Palmer & Wong 2013:4-16; cf. also e.g. Baker 2013:348; Berger & Redding 2010:1-5; Guest 2007:184-195; Hämmerli 2011:196-203; Swart 2011:98-121; Jawad 2012:29-34; Montemaggi 2011:72-79; Wortham & Wortham 2007:441-443). With the literature wavering between, broadly, an instrumentalist and an analytical use of the term (so too Palmer & Wong 2013:5), spiritual capital is here, in this article, understood as follows:
• It indicates the (often unreflected) translation of a person's or persons' highest sensibilities of faith and deepest sensitivities of faith into expressions of action and inaction.
■ These 'highest sensibilities' may refer to the divine or to creedal expressions (including negation - either as disavowal of the divine or as theology in the minor via negativa or mystic tradition) on the divine or to the noblest principles, religious or not.10
■ The 'deepest sensitivities' indicates the (often unreflected-upon reflex) experience of the former.
○ Such experience is always transformational in the sense that it gives existential meaning and personal or social depth (cf. Baker 2012:14-19), referring both to emotive-psychological senses of (well)being and to actions taken or declined.
• Although the dualism of the opening paragraph of this article is still intellectually recognisable here, the experience-and-expression (respectively internal and externalised) of spirituality goes beyond such dichotomies.11 Spirituality is thus integrative,12 with authenticity (cf. e.g. Flanagan 2012:2; O'Sullivan 2012: 43-47) as inherently part of the concept of spiritual capital. The latter is not meant as a value judgement or as a predetermined crusading point towards bettering society (cf. Berger & Hefner 2003:4): Even where the results in action or non-action could be valued negatively in moral or other evaluations, the link between spiritual resources and experience-and-expression is not feigned. Something of this intangible quality can always be detected in people's awarenesses and engagements.
Given this understanding of spiritual capital, I move on to describing the matter that will be analysed according to these precepts of spiritual capital: the broader and specific dimensions of the Africanisation of the Bible or biblical interpretation debate in South Africa.
Africanisation or contextualisation or relevance in South African Bible scholarship
Part of the post-colonial African and anti-apartheid South African religious discourse since roughly the mid-1900s has been the insistence on the inculturation of Christianity within Africa. Put differently, it is the claim that Bible interpretation should come home in Africa. Whilst established churches have in time managed such inculturation quite remarkably via, for instance, liturgical symbols and languages (cf. e.g. Magesa 2004) and with many African Initiated Churches (cf. e.g. Ositelu 2002) doing so culturally to great effect (to the point that, to observers from other continents, the religious observance may often seem more like syncretism than contextualisation), it has been different in academic circles. This is unexpected since, if the whole of the South African academic Bible scholarship over the past half a century had to be painted with one broad stroke, it could generally speaking best be pictured against the backdrop of Liberation Theology. We are all liberation theologians. Moreover, all of South African biblical interpretation is hermeneutically, ideologically and sociologically extremely aware - though admittedly not in the senses in which, for instance, philosophers and sociologists would employ these terms.
The search for an African reading of the Bible has certainly been intense, crossing the boundaries of ecclesial and academic institutions, race and gender, age and more (with as some of the recent main works:13 Dube, Mbuvi & Mbuwayesango 2012; De Wit & West 2008; Holter 2007; Liew 2009; Page & Bailey 2010; West & Dube 2000). Classifying such readings is complex, with orientations stretching from Liberation Theology to Black Theology to African Theology (leaving aside for the moment the intersections of various feminisms with these approaches). However, all of these orientations have a shared strong emphasis on bringing (parts of) the Bible to bear on struggles that beset the African continent: political, developmental, medical, economic and other problems, even tragedies. This is attempted, generally, more by means of contextual-hermeneutical than by historical or textual-exegetical contributions, with the latter being the mainstay of First-World scholarship, on which (South) African contextual-hermeneutical Bible scholarship, nonetheless, draws strongly.
Let me, at this juncture, put my cards on the table regarding the quest for African readings of the Bible so as to avoid possible misunderstanding:
• I am in favour of this theological project - for reasons of personal piety (which is no longer the pietism of my youth), for intellectual reasons (there is no good reason why, for instance, Christianity's early Hellenistic contextualisation through the choice of 25 December or later Germanic contextualisation by means of the Christmas tree should be privileged over current African, Asian and other contextualisation processes), for political reasons (the kind of liberalism I find myself attracted to) and, equally strongly, because of the protocols of my research specialism in Biblical Spirituality (cf. Lombaard 2012:111-137; Welzen 2011:37-60).
• I am however also critical of this theological project (Lombaard 2006:144-155, 2009:274-287, 2013:113-128), which evaluation may be summarised by the following formulation: The most prominent characteristic of the Africanisation project in Biblical Studies is the continuing call for the Africanisation of Biblical Studies. Rather than its compellingly confessed intended result of altering the litany of tragedies still befalling the African continent and its marginalised, biblical studies along these lines simply profess to doing so.14 The latter disposition, I argue, is intellectually dishonest: No study of a Bible text can directly alter any of the suffering on the continent. Additionally, no exegete has the training as a political scientist, development economist, social worker or some such background required for direct assistance to the marginalised. Such direct alleviation cannot be the intention of Bible scholarship: There is no straightforward link between understanding a biblical text anew and lessening misery.15 Such a linkage is more remote and may only be built by employing, for instance, theories of social and spiritual capital16 adapted to African social and religious constructions. The assumption that an unmediated or immediate connection between the ancient Bible text and current contexts exists is certainly a (dominant) part of broader African societies' many spiritualities. However, intellectuals should know better.
These two points summarise my position.
The problem with indicating the misconception (the problem indicated in the second bullet above) of current Africanisation or contextualisation or relevance theology is that it is reflexively equated with the rejection of this theological project itself. To illustrate this, I provide a personal example.
When at the 2005 Old Testament Society of South African congress at the University of KwaZulu-Natal in Pietermaritzburg I presented a paper (published as Lombaard 2006:144-155) making the above points, a rumour amongst those who did not attend my presentation immediately spread that 'I hear that you are against contextualisation'. This misrepresentation had seemingly not been corrected by either the 2006 publication of the 2005 paper or by its follow-up three years later (Lombaard 2009:274-287). The pleas for better Africanisation or contextualisation or relevance were simply taken as rejection of the same. The established involvement with the Africanisation project had become so strong that a proposal in solidarity for improvement came to be perceived as opposition to a heartfelt commitment.
In my 2005 paper (2006 article), reference was made to a publication of a very promising Old Testament scholar (Farisani 2004:24-55, with Farisani 2002 as the fuller background to this publication). I utilised his work as an example of commitment to certain aspects of contextualisation that seems to preclude finding other modern parallels which are comparatively speaking more fitting, analogically, with the historical situation reflected in the particular biblical text. Some ten years later, the compliment of referencing was returned in an inaugural lecture (Farisani 2013),17 presenting my position on these matters as, again, one of opposition to Africanisation or contextualisation or relevance.
Unbeknownst to the inaugurant, at the time, my most strongly worded critique (still in the mode of appraisal in solidarity) was in press (Lombaard 2013), in which precisely such misconstrual had been explicitly countered:
To pre-empt these [misrepresentations], the above criticism is not meant to imply that:
• the poor ought not to be cared for
• injustices in society should be left as is
• a bad past is being pined for
• theologians should strive to be context-free
• exegesis should not be brought into discussion with modern problems, and so forth.
The plea here is not for less but for more:
• The poor must be better cared for.
• Injustices should be eradicated more efficiently.
• The bad of the past (as with the bad in the present) should be mercilessly exposed.
• Theologians should be fully contextually aware.
• Exegesis should be a strong voice amongst many others in discussing modern problems, and so forth. (pp. 113-128)
Such commitments remain, and this contribution is part of giving expression to those sensibilities.
The prospect exists, though, that the continuing discussion will be characterised by yet more misunderstandings, reciprocated, and misrepresentations, inadvertent. Such a debate may end with nothing resolved and with the issues at stake merely being tabled - perhaps more openly than usual but with no true advance. Therefore, I provide this attempt, by means of the concept of spiritual capital, to sketch my position differently. The aim is not to retract my views but to state them otherwise in the hope that they will be better understood. Once my position is conveyed in this alternate way, one can hope that the project of Africanisation or contextualisation or relevance in South African Bible scholarship can progress with greater efficacy, that is, with greater intellectual integrity when measured against the interdisciplinary protocols of our time.
The ebony tower
In his influential book on religious communication, Kraft (1999:103-104) points out as a misconception the pious sentiment amongst many engaged in evangelisation and mission that '(t)he Holy Spirit will make up for all mistakes if we are sincere, spiritual and prayerful enough' (Kraft 1999:103). This much, mission history, as much as current mission practice, show us too. A parallel misconception seems, however, to go along with the Africanisation or contextualisation or relevance trajectory in South African Bible scholarship, as summarised above. Rather, I propose, Bible scholarship has much to learn from the Social Sciences or Humanities such as Sociology (Felter 2012:80-97) and Journalism (Lombaard 1999:22-46), namely as fully complementary and critically interacting disciplines. This is even more valid of the post-secular time in which we find ourselves in which boundaries between 'the religious' and 'the secular' are avowedly indistinguishable.18
However, setting up such canons of scholarship as standard practice requires critical thinking on all fronts: now, as much without unreflected assumptions about the apparent current expectations on the spontaneous efficacy of research, as of -long accepted in South African Bible scholarship - the subject matter of one's research and the methodologies involved. Put differently, although academic theologians may have broken through the first naivete (Ricoeur 1967:350-352) as far as many religious fundamentals (e.g. the concepts of God, the Bible, church, revelation, etc.) or 'vertical matters' are concerned, I have argued above that this is not equally the case with 'horizontal matters'. It seems still to be the case that the implicit current rationale at times corresponds in some ways to that of popular sermonising: Once the message has been delivered (the paper read, the book published, etc.) on a topic of serious societal concern, it is often simply assumed that, therefore, the theology is relevant - the good work has been done. This may seem virtuous, and indeed, this itself is idealistic, in a - vide supra - Platonic sense of the term. However, the way in which research affects society, the role of the university within its communities, the manners in which faith impulses transform society, and all the intermediary societal layers and processes - all have remained largely unconsidered.
In coming to terms with these Aristotelian dimensions of the South African biblical-theological enterprise, that is, its contextualisation or its reality, concepts such as spiritual capital prove greatly helpful in indicating that this horizontal first naivete has yet to be broken through. There is no direct, automatic connection between publishing research and altering society.19 To assume that the research would be more significant because it is, emotively, thematically relevant for Africa and to insist on such self-efficacy when publishing research on (for instance) Africa amount to all the old cliches: confessional armchair theology, practiced in the ebony tower. The research may be well intended. Still, to be intellectually honest with ourselves, it goes nowhere by itself. There is no deus ex machina process by means of which Bible analyses automatically solve societal problems as would a mechanical arm in a staged play in ancient Greece. A more realistic, contextually sensitive view of the relationship between research and society is required.
What is more, the concept of spiritual capital has inherent to it the (typical post-secular - Lombaard 2014) acknowledgement that a sense of the divine amongst human agents has the potential to influence society differently, precisely because it brings about sensitivities and activities to improve the circumstances of those in dire need. The either-or choice between vertical theology and horizontal theology disappears.20 Thus, the characterisation as the one or the other of critics who point out insufficiencies becomes meaningless. The tasks of Theology, pressingly also those related to social inequalities are better served by us being greater realist theologians.
Competing interests
The author declares that he has no financial or personal relationships which may have inappropriately influenced him in writing this article.
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Verter, B., 2003, 'Spiritual capital: Theorizing religion with Bourdieu against Bourdieu', Sociological Theory 21, 150-174. http://dx.doi.org/10.1111/1467-9558.00182 [ Links ]
Waaijman, K., 2000, Spiritualiteit: Vormen, grondslagen, patronen, Carmelitana, Gent. [ Links ]
Welzen, H., 2011, 'Contours of Biblical Spirituality as a discipline', in P.G.R. De Villiers & L.K. Pietersen (eds.), The Spirit that inspire: Perspectives on Biblical spirituality, Acta Theologica Supplementum 15, pp. 37-60, University of the Free State Press, Bloemfontein. [ Links ]
West, G.O. & Dube, M.W. (eds.), 2000, The Bible in Africa: Transactions, trajectories, and trends, Brill, Boston. [ Links ]
Wortham, R.A. & Wortham, C.B., 2007, 'Spiritual capital and the ''good life''', Sociological Spectrum 27, 439-452. http://dx.doi.org/10.1080/02732170701335053 [ Links ]
Christo Lombaard
PO Box 392
Pretoria 0003
South Africa
Received: 25 Aug. 2014
Accepted: 05 Jan. 2015
Published: 20 Apr. 2015
1. In this presentation, academic disciplines are indicated by means of capitalisation.
2. The opposites are also thematically present in the well-known 'Lord's prayer', specifically in Matthew 6:10 (emphases added):
έλθέτω ή βασιλεία σου·
γενηθήτω τό θέλημά σου,
ώς έν ούρανφ καί έπί γης [as in heaven and (= also) on earth],
with the latter reflecting in metaphor the closing terms of Genesis 1:1
3. This unresolved tension is present in the imagined Jesus words in Matthew 22:3739 too:
ό δέ έφη αύτώ:άγαπήσεις κύριον τόν θεόν σου έν δλη τη καρδία σου καί έν δλη τη ψυχη σου καί έν δλη τη διανοία σου· αΰτη έστίν ή μεγάλη καί πρώτη έντολή.δευτέρα δέ όμοία αύτη:αγαπήσεις τόν πλησίον σου ώς σεαυτόν.
4. This is meant here as an analytical remark, rather than evaluative.
5. My thanks to colleagues Derik Gelderblom, Michael O'Sullivan and Hans van Rensburg, whose comments on social and religious capital during various stages of the writing of this contribution have proven helpful.
6. What is implicitly understood to be valid is seldom and for few people the result of rational reflection, deducing from basic ideas or principles what ought to be their beliefs, values, et cetera. For the most part, what is felt to be true or sensed to be valid is an unclear mirror of socially constructed and reinforced values. In the field of religion, this case has been made historically in one way, more or less sociologically, by Taylor (2007) and in another, more or less philosophically, by Deist (1994).
7. This is characteristic of many foundational concepts across the Humanities. Often experienced as a malaise, such imprecision is, however, rather the strength of useful ideas and their associated terminology: They 'travel' well enough to be suitable to varied contexts - similar to the nature of language. (Perhaps the often-expressed discomfort at such malleable conceptualature has something to do with the notion that definitions in the natural sciences would always be more settled and of firmer denotation.)
8. It should not be overlooked that, in the background here, lies the Weberian theory on the Calvinist origins of capitalism and his related concept of the Protestant work ethic (cf. Berger & Hefner 2003:1).
9. These two most commonly encountered forms of the term - religious capital and spiritual capital - are at times used more or less synonymously. At other times, spirituality is seen as a more personal or a more deeply felt expression of religion whilst, at yet other times, it is seen as the opposite: the more over-arching concept. In Spirituality circles (for brief overviews of this relatively new discipline, see O'Sullivan 2012:50-55 and Kourie 2009:148-173; the most extensive contribution on this field is Waaijman 2000 and its various translations), though, these two terms are keenly distinguished, respectively to indicate the phenomenon of religiosity and the (individual and/or social) existentially-meaningful experience thereof (see e.g. Schneiders 2003:163-185).
10. The inter- or non-religious nature of spiritual capital (cf. Baker & Miles-Watson 2008:442-464; Palmer & Wong 2013:1-4) is one indication amongst a few that this concept finds its cultural expression within the currently unfolding 'phase' in Western(ised) societies of post-secularism (cf. Baker 2012:7-9; Lombaard 2014).
11. This, Urban (2003:357 cf. pp. 358-359) states, is fully in line with Bourdieu's 'intellectual agenda'.
12. Though not fully so: Humans make no perfect sense; hence I avoid invoking the in-vogue term 'holistic'.
13. The same question that has been raised about writings on primary spiritualities (i.e. outside the mainstream of religion, such as Celtic spirituality) has to be asked about this branch of Theology too: Are self-critical questions from within these circles at all possible, or will research on these themes be only self-affirming?
14. Such well-intentioned confession paired with poor execution has been a part of our religious heritage since antiquity (cf. Nel 2000:143-153).
15. I object too to defining Africa only in such negative terms. However, that is an argument to be made elsewhere.
16. In the background here lies the important distinction by Giddens (1984) concerning structure and agency in society: Structure is the way in which society is set up, which enables certain actions more than others. Agency, interactively, refers to the actions by people within a society set up in such a way, which on their part again shape the structure. What Bible scholarship can do is to alter the former, the structure of society, thus setting the idea-logical framework. From within this framework, for instance, students in following generations will express in their work (given further enabling circumstances) the commitments engendered during their formation. For an example of how religious commitments can be applied in such a way to the betterment of a problem in society, see O'Sullivan 2010.
17. The present contribution is a direct but broad reaction to that inaugural lecture. Once the latter has been published, a detailed step-by-step reaction may follow, as requested by colleague Madipoane Masenya at the annual meeting of the Old Testament Society of South Africa in Johannesburg in September 2014.
18. Guest (2007:181) follows Beckford (1989:170) and Lyon (2000) in arguing that this has much to do with a shift within religion and is not only the result of shifts in societal sensitivities towards matters of faith.
19. The reflex belief is always: bettering society.
20. This is entirely in the nature of spirituality too - cf. for example, Flanagan (2012:3).


text: I am using ISPConfig to setup new zones and hosts for domains. However, when I do a query against the DNS server it says the server did not respond. Detiails dns server : 126.96.36.199 ( ns.archsupply.com ) domain of zone setup: archsupply.com I went to a site called dnsstuff.com and did a dns search and it said that ns.archsupply.com is lame, which I am assuming means is not responding... I can set my computers to use the 22.214.171.124 address and it seems to resolve names just fine. I am a bit unsure exactly what goes into each field when setting up the zone in ISPConfig... Any ideas? Thanks in advance.

subset: commoncrawl


text:
Our book explores the benefits of early childhood learning programs, the consequences of not having access to such programs, and how county systems of early childhood learning can be increased to ensure that all children and parents benefit from early childhood learning programs in its many forms. Early Childhood Learning@100% details how county leaders can collaborate to ensure that a countywide system of early childhood learning programs is created from existing and new local early childhood learning programs, to meet the needs of all county residents. Early Childhood Learning@100%, built around excerpts from the groundbreaking 100% Community: Ensuring 10 Vital Services for Surviving and Thriving, inspires in times both calm and chaotic, through public health crises and economic disruptions.
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Press release, press packet and media kit available here.


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9/18 Update: Wishes Dessert Party has been extended through January 2nd, 2010!
Just spoke with Disney Dining and had it confirmed that the Wishes Dessert Party has been extended through the end of October! Call WDW-DINE to book (it's news to a lot of the booking agents, so just be persistent! I was on the phone with guest services supervisors for quite a while confirming this…).
Call soon! There are some dates in September that are already sold out!
FYI: 24-hour cancellation, cost for two adults was $46. Also, it looks like the party might not be offered on Sundays in September.
You can see past posts on the Wishes Dessert Party here:
Wishes Dessert Party Announced (includes details of the evening)
Wishes Dessert Party Photos!!
Photo Credit: Zapperz @ MyDisneyMania.blogspot.com


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During the school year, a friend of mine does a "music time" for young children and their moms on Wednesday mornings. She has instruments and cute paper cut outs that go along with the songs. It is great. After the singing, she opens up her playroom and the children play while the moms chat. It is lovely.
One of the moms was saying how she was trying to find a pre-school for her daughter for the fall, but was having difficulty because her child's late birthday meant she would not turn three until after school started. Somehow, we decided to just do our own preschool for 2- and 3-year-olds this fall. There are four moms in the group (and 5 kids--one of the moms has 2 who are close-spaced), and we will be doing preschool two days a week for a two hours and fifteen minutes a day. Each week, we will rotate to another mom's house. So, I get to teach preschool again for 2 days out of each month (Maybe I will write some about the lessons I teach on my days here, as a break from some of the birth stuff.) On weeks I don't teach, my daughter will have opportunities to be with other kids, learn to follow a school rhythm and how to act appropriately in school, and I will have 2 days a week to be with just my son (and probably go grocery shopping!) It will be good for me to have some one-on-one time with my current baby before the new baby comes.
It will also be good to help get a little more structure in our weeks. The mom who does "music time" will be starting it up again as well, so we will have "planned days" 3 days out of the week. The lack of structure has been making life kind of chaotic (and often very lazy) around here lately. I'm excited for it! It will be a school experience for my daughter, at a much lower cost and with more input from me than a more traditional preschool. The first day, which will be an "orientation," will be Tomorrow!


text: Car And Ride Share Programs Thrive In Sacramento Melody Stone Thursday, November 7, 2013 | Sacramento, CA UBERx All three of these technology-based transportation platforms are expanding in the city to accommodate the growing demand for accessible rides. The pink mustache ride-sharing platform, Lyft launches today (Friday) at 4 p.m. After a successful six weeks of UBER's low-cost ride-share service, UBERx, it's offering free rides all weekend. And after two car-sharing years in Sacramento, Zipcar is expanding its fleet to include more locations and more models. How do all these programs work? What makes them different? Who's using all these options? Who's giving the rides? We drafted this handy chart breaking down the details of each service. Zipcar Eben Burgoon is a car-less Sacramentan and comic book writer living in Land Park. He signed up for Zipcar back in 2001 when it first came to Sacramento and has been using UBER since it launched here at the beginning of 2013. His girlfriend does have a car, and there's always light rail and his bicycle: so before Zipcar, UBER and Lyft he wasn't hurting too much. If he had to go to the Bay Area he'd take Amtrak or bum rides from friends, but he says with the advent of car-sharing he has more autonomy. "This kind of gives me a little more self reliance and less worrying about how I'm going to get from point a-to-point-b," Burgoon said. He said he'll probably be downloading the Lyft app when it becomes available in Sacramento. Lindsay Wester, a spokeswoman for Zipcar said it's expanding its fleet in Sacramento to accommodate more locations for pick-up and drop-off, and to offer more options to the members, or Zipsters, as they are known. The expansion includes Zipcars located at H and 20th, N and 5th, and Q and 5th as well as the addition of a Mini Cooper convertible and a Mercedes Benz. "We want to attract all kinds of zipsters with all kind of needs," Wester said. She said one member might need the Benz for a special night on the town and the next day take the convertible to the beach. Wester said the introduction of UBER and Lyft to the market doesn't worry the car-sharing company. "We like to think of any kind of company or organization that really helps reduce the number of cars on the road and helps people figure out a sustainable way to get around in an urban environment - that makes us happy," Wester said. Avis-Rent-A-Car purchased Zipcar in March of 2012. Since then the company expanded into more cities and locations at airports. Members pay a $60 annual fee and can reserve and utilize the cars globally. Unlocking a car with their Zipcar key and paying an hourly rate or a flat day rate. Zipcar covers gas and insurance, members make sure the cars are returned clean and on time. UBER But if driving isn't your thing at all, you can call a driver directly from your phone. UBER offers a way for commercially licensed driver partners to connect with people who need rides. Six weeks ago the company introduced UBERx in Sacramento. It's a low-cost version of the ride-connect model. UBERx drivers are private individuals, driving their own vehicles. All the drivers must pass a rigorous background check before receiving UBER job notification texts. Andrew Noyes, a spokesman with UBER said the service is really catering to people wanting an easy, stylish mode of transportation. "There are lots of young people who like to get from point A to point B affordable and stylishly," Noyes said. "We think that Sacramento is a strong market for UberX and we're really excited to be there." So excited in fact they're giving away free UBERx rides all weekend long. Just use the code SACLOVESuberX from Friday afternoon to the end of Sunday. Barbara Gallo is an UBERx driver mobile notary. Since she's on the road all the time anyway she decided it made sense to drive for UBER. "I got my phone, got my instructions, finished the interview process and immediately got a call," Gallo said. She said she loves that the whole process happens over the phone. "We don't have to touch money, and that is the single most elegant beat of this business," Gallo said. Everything is instantaneous, every week I go to my bank and there's money in my account." Gallo said she spent last Friday and Saturday picking up inebriated people and getting them home safely. UBER drivers are rated on a star system, but the drivers rate the users too. Gallo said she all her riders were completely cordial and conscientious and she gave them all five stars and kudos for making the choice not to drive. "Mothers Against Drunk Driving should be jumping for joy about UBER," Gallo said. "I'm a cynic from New York, I'm pleasantly surprised." Brian Collins is an app marketing expert with Appency and avid UBER user. Collins travels a lot for his work and between Zipcar and UBER he's covered in most cities he visits. He said UBERs business model and marketing tactics are working, it's one of the fastest growing companies in the nation. He said one of the reasons companies like Lyft and UBER are taking off is that they understand the mobile space. "UBER and Lyft have done so well on the mobile environment because they know what it is to be an app on a phone," Collins said. When someone pulls something up on their phone it's because they want it now, and UBER gives them what they want when they need it. Lyft Lyft isn't necessarily going after the same market as UBER. Prices are cheaper and based on a suggested donation. Riders sit in the front seat and greet the driver with a fist bump and Lyft cars are identified by a large pink moustache attached to the front. Erin Simpson is a spokesperson for Lyft and said it's trying to really build a car-sharing community. "We call Lyft your friend with a car, and that really speaks to the experience of using the service," Simpson said. "Our goal is to provide a safe, friendly affordable and reliable way to get around." "Safe" is key, Simpson said. From the beginning safety has always been a top priority and the background checks Lyft requires its drivers are more stringent than those required by the State of California. Simpson said many Lyft drivers are musicians, freelancers and other creative professionals with flexible schedules. The drivers use the personal connection with riders to network and she said many have found work through Lyft. Gallo said she's going through the process of becoming a Lyft driver as well, and she'll fold up her pink moustache and put it away when she picks up an UBER rider. The Lyft launch party takes place Friday night at Exhibit S in the Downtown Plaza and the app will be available for use at 4 p.m. on Friday November 8th. Why Sacramento? Why Now? Simpson said making Sacramento Lyft's 18th city made sense for a number of reasons. "Sacramento is a car culture," Simpson said. She pointed out there's a growing population of people who don't want to depend on cars, but instead opt for a combination solution of bikes, public transit and ride-share. "All these options together make it so you don't always have to use your car or own a car and people who do own a car can cover the costs," Simpson said. Collins echoed this sentiment; he said there's been a cultural shift in Sacramento in recent years. More and more young people are moving closer to work and play, there's a thriving night life and people are being more sensitive to their environmental footprint. "We're a small, centrally located city, we have an airport, we have a lot of finance and government options, and we're very walk-able," Collins cited reasons why transportation alternatives make sense here. "I know I could walk from Temple Coffee to my house, or I can pay ten bucks to have someone drive me over there." Wester from Zipcar said Sacramento's been a great market for them for similar reason. "Sacramento is a really great example of our inside out approach," Wester said. Zipcar started on the campuses of University of California Davis and Sacramento State University. "The strong utilization on those specific campuses really made it possible for Zipcar to expand within Sacramento." Noyse, with UBER, said, "Sacramento, from a cultural standpoint, is really experiencing a renaissance. There's a lot more to see and do now, the art scene, the night life – it's a vibrant city and maybe hadn't had that in years past." Follow us for more stories like this CapRadio provides a trusted source of news because of you. As a nonprofit organization, donations from people like you sustain the journalism that allows us to discover stories that are important to our audience. If you believe in what we do and support our mission, please donate today. Donate Today


text:
Around 5:30 this morning, I headed out to the American River Bend Park for a walk. It was in the high 60's when I got there and heated up quickly; around 71° when I left.
I didn't have an agenda in mind and was just watching for whatever Nature wanted to show me. I ended up finding a few galls on the oak trees, including one I'd never seen before. I'd seen photos of them but had never seen one "live". It was a Two-Horned Gall of the wasp Dryocosmus dubiosus. Coolness. They're found on the underside of the leaves of Live Oak trees, usually along the median vein. Also found the big Oak Apple galls, tiny Pumpkin Galls, and some Goldenrod galls.
In the water fountain near the restroom, I found a large beetle lying on its back. It was about an inch long and really kind of "hairy". It had lost one of its antennae and was dying, but I still took some photos of it. I wasn't exactly sure what it was, so when I got home, I Googled "beetle with hairy chest" – Hah! – and the correct identification actually came right up. It was, of course, a "June Bug" or more correctly a May Beetle, Phyllophaga sp. Around that same area, I found the shed skin of a snake, including its face.
I could hear Red-Shouldered Hawks yelling at each other across the forest while I was out there, and at one point a fledgling flew down out of a tree onto the ground beside the trail. I couldn't tell if he actually caught anything or if he was just practicing, but he sat for a moment and looked over his shoulder at me so I could snap a photo before he flew off again.
CLICK HERE for the full album of photos.
Just as I was leaving, I came across the nesting cavity of some Tree Swallows. I watched them take turn flying in and out of the cavity a few times and got some photos before heading back to the house.


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Samsung has agreed not to sell its 10.1-inch Galaxy Tab tablet in Australia until it resolves its patent issues with Apple. According to Bloomberg, the companies are looking to reach a settlement over patent infringement claims.
Apple has long contended that Samsung and other tablet makers infringe on Apple patents. According to Apple, the Galaxy Tab specifically violates 10 patents–including the "look and feel" of the iPad, as well as Apple's touchscreen technology.
Apple thus sought an Australian injunction against the Galaxy Tab, and Apple also seeks to halt Samsung from selling the iPad rival elsewhere. Samsung, meanwhile, has agreed to stop advertising the product in Australia, and not to sell the device, until the lawsuit is resolved. If Apple loses the lawsuit, it has agreed to pay Samsung an unspecified amount in damages.
This is not the first time Apple and Samsung (and Apple and HTC and Apple and Motorola) has gotten into a heated patent-infringement battle. Apple believes all of these companies have infringed on their mobile product patents, and has sued accordingly. Samsung has also retaliated with lawsuits of its own.
A hearing is set for August 29 to review the status of this case. Stay tuned.
Follow Melanie Pinola (@melaniepinola) and Today@PCWorld on Twitter


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Apple supplier Foxconn has steadily improved the working conditions at three of its Chinese factories following a February audit, by reducing employee overtime work and updating maintenance policies and safety procedures, a labor group said on Tuesday.
The Fair Labor Association (FLA) released its new report, months after completing its initial audit of three Foxconn factories that found employees worked more than 60 hours a week, were not always fairly compensated for overtime, along with inconsistencies in healthy and safety procedures. Together, the three factories employ close to 180,000 workers.
The FLA, which revisited the factories from June 25 to July 6, noted that since the February audit, Foxconn has reduced employee working hours to 60 hours a week including overtime. This meets the labor group's code, but still exceeds the Chinese legal limit of 49 hours a week including overtime. Foxconn has pledged to bring its work hours to the Chinese legal limit by July 2013.
The improvements are part of a long list of "action items" developed by Foxconn and Apple to resolve the problems FLA found at the three factories. So far, Foxconn's three factories have completed all 195 items meant to be addressed by May of this year.
Among the many changes, Foxconn has stopped student interns from working overtime at the factories. The company has also revised and communicated its grievance policy to workers, allowing for problems to be voiced anonymously to management. At the same time, the FLA has worked with Foxconn to make employees better aware of their union.
The audit also helped bring numerous changes to health and safety policies, such as improving the design of workers' equipment to prevent injuries, and introducing scheduled "ergonomic breaks" lasting 10 to 15 minutes meant to relieve stress on workers' bodies.
Despite the progress made, the FLA said challenges still lie ahead for Foxconn in improving its factories, one of which is reducing employee working hours to 49 a week. Foxconn also still has 165 action items the three factories must address by July 2013. But so far, 89 have already been completed, according to the FLA.
In response to the FLA's report, Foxconn noted in a statement the company was ahead of schedule in meeting the list of changes to improve its factories' working conditions. The company also pointed to how the FLA has cited its role in supporting a new regulation, effective January of next year, to extend unemployment insurance to migrant workers in Shenzhen, China, a major Foxconn manufacturing base.
"Our hope is that our efforts will not only benefit Foxconn, but that they will also serve as a model for other companies and help improve working conditions for the manufacturing industry throughout China," said Louis Woo, special assistant to Foxconn's CEO, in a statement.
The FLA's investigations come as both Foxconn and Apple have received criticism over the years for allegedly allowing poor working conditions at Foxconn factories in China. Earlier this year, The New York Times published a story describing those conditions, which brought further criticism and resulted in Apple asking the FLA to audit Foxconn.
While Tuesday's report noted improvements made at Foxconn's factories, New York-based China Labor Watch said the FLA's investigations only looked at selected factories and not Apple's entire supply chain.
"The harsh working conditions are by no means isolated to just Foxconn, but exist throughout Apple's supply chain," the group said in a statement.
China Labor Watch's own investigations have also found that due to Foxconn's working hour reduction, employees have to complete the equivalent of 66 hours of work within a 60 hour weekly time frame. "As a result, the workers get lower wages, but have to work much harder and they are not satisfied with the current situation," the group said.


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BARCELONA — SAP today announced expanded Samsung For Enterprise (SAFE™) Certification for the industry-leading[1] SAP Afaria mobile device management solution. SAFE certified devices are guaranteed to have met Samsung's security criteria and feature enhancements suitable for business use. When SAFE devices are managed by SAP Afaria, businesses will be able to effectively manage and secure large numbers of disparate users, bringing their own devices into the workplace from the most widely deployed enterprise mobility management (EMM) solution in the industry. The announcement was made at Mobile World Congress 2013, being held in Barcelona, Spain, February 25-28, where SAP is located at Hall 7, 7C70.
According to Gartner, Samsung commands over 42.5 percent of the Android market globally, making them the clear leader.2 The enterprise-specific features of the SAFE program strengthen SAP's ability to deepen enterprise integration and support for the mobile devices most widely used by consumers and businesses. SAFE devices provide enhanced IT security protection through various policy groups such as Application Policy, Exchange Active Sync IT Policy, Encryption Policy, Native Email Policy, Various Restriction Policies (WiFi, USB, SD card, Bluetooth®, camera, microphone, clipboard, etc), Location Policy, and more.
SAP Runs Samsung
SAP currently has over 4,000 Samsung devices deployed internally around the world. The benefits of managing Samsung devices through SAP Afaria include unified management of multiple device models, streamlined installation of email accounts and enhanced security policies, including application white/blacks and SD card enablement/encryption.
As the largest SAFE-certified partner, SAP and Samsung continue to work together to address the management and security concerns commonly faced by enterprises using Samsung Android devices. Having co-developed SAFE APIs, SAP supports more SAFE features than any other vendor and has the largest SAFE Samsung Android deployments globally. The next step in the companies' planned collaboration is in Samsung KNOX, an end-to-end secure solution that provides security hardening from the hardware through to the application layer. The KNOX retains full compatibility with Android and the Google ecosystem, while engineering fundamental security and management enhancements, including its unique application container technology which enables enterprises to support both BYOD and Corporate-Liable models without compromising corporate security or employee privacy. Samsung KNOX will build on the foundation of the SAFE Certification and provide users enhanced security at all levels of the Android platform.
For more information, visit the SAP Newsroom. Follow SAP on Twitter at @sapnews.
[1] IDC, "Worldwide Mobile Enterprise Management Software 2012 – 2016 Forecast and Analysis and 2011 Vendor Shares" report, Stacy Crook, September 2012
[2] Gartner, "Market Share Analysis: Mobile Phones, Worldwide, 4Q12 and 2012," February 2013
Media Contact:
Jason Loesche, SAP, +1 (610) 661-8541, email@example.com, EST


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A lovely little electronic beastie was spotted by Kaspersky Labs on Russian ad servers recently which uses a Java exploit (long since patched) to corrupt javaw.exe while it is running on system memory, infecting machines without any installation required whatsoever. While this sounds quite bad, the fact is that in your memory it can infect running programs but not move out of the memory without triggering an installation process and will not survive a system reboot. That is why as soon as this malware finds its self on a systems RAM it immediately tries to install the Lurk Trojan, which is when your problems would start and when your anti-virus/anti-malware protection should notice something amiss.
By its self the new virus poses little direct risk but it represents a new attack vector for drive by infections, which could get into protected space and be able to launch an attack from within the systems memory, a much faster and more intimate way of attacking than coming over the network. With home systems sporting more that 4GB of RAM, there is a lot more space for this type of virus to work with than there was just a few years ago. Read on at The Register, if you dare.
"The researchers aren't quite sure how unusual it is, describing it as both "unique" and "very rare", but no matter how scarce this type of malware is it does sound rather nasty as it "… uses its payload to inject an encrypted dll from the web directly into the memory of the javaw.exe process." That mode of operation means Windows and MacOS are both affected by the exploit, which is hard for many antivirus programs to spot given it runs within a trusted process."
Here is some more Tech News from around the web:
- Fujitsu's supercomputing MONSTER thrashes Top 500 rivals @ The Register
- IBM shows off 14nm wafer @ SemiAccurate
- Linux 3.3 Released @ Slashdot
- Intel Sandy Bridge Shapes Up On GCC 4.7 Compiler @ Phoronix
- Lexmark OfficeEdge Pro5500 @ Overclockers Online
- Ninjalane Podcast – New Servers Games Games Games Travel Gadget


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Dimensiune: 500 mm x 160 mm x 75 mm
Combustie: 1,5 - 2,5 ore
Sticla: Nu contine
Inside U1200
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Tera Devises the First Bitcoin Swap Agreement
Tera Group said it has constructed the first bitcoin swap agreement for two commercial entities using the same protocols and standardization found in the derivatives marketplace.
The move is a landmark event for the global bitcoin community that is looking for ways to hedge the risk of the fluctuations in the value of bitcoin.
Terra devised the terms for a multi-million dollar swap between two U.S. institutions, which needed to hedge the value of bitcoin against U.S. dollars. "Think of a farmer hedging their crop. This is a true commercial producer of a good that was to receive bitcoin 25-day forwards," explained Tera CEO and co-founder Christian Martin. "They didn't want the 25-days of risk, so they swapped out their risk," said Martin, noting that the parties were seeking to hedge the exchange rate for 25 days.
Though Tera was not able to identify the two commercial entities, Martin said they wanted the swap trade to have all the regulatory sturdiness of a SEF trade. "We brought over transparency, standardization, and we'll report it to an SDR," said Martin, referring to a swap data repository under the Dodd Frank Act. If the SDR doesn't want it, Tera plans to report the bitcoin swap transaction to the Commodity Futures Trading Commission.
Although this type of transaction is unregulated, Tera is actively seeking permission from the CFTC to offer a similar swap instrument for trading on a regulated marketplace.
Terra operates TeraExchange, a U.S.-based swap execution facility (SEF), which is regulated by the CFTC, along with Tera Advanced Technologies, LLC. "While our exchange has been regulated, we've been talking to the CFTC about this for many weeks," said Martin. "When the agency came to the conclusion that they weren't able to oversee the trade as a regulatory body, we ported all of our regulatory protocols to the transaction as well as created the documentation by which it happens," said Martin.
While the bitcoin community was shaken by the bankruptcy of Mt. Gox, one of the world's largest bitcoin exchanges, which had security flaws, Terra said that a lot of momentum and support is behind the alternative global currency. "I will say that the story ark of bitcoin right now is very similar of any new currency or form of commerce that is deposited into the ecosystem of commerce. It starts to need commercial hedging tools. And the more transparency and standardization and hedging tools that exists, then the underlying currency starts to get acceptance and credibility," he said.
Martin emphasized that Tera's goal is to have the bitcoin swap traded in a regulated SEF. "We're working with the regulators on that," he said.
Ivy is Editor-at-Large for Advanced Trading and Wall Street & Technology. Ivy is responsible for writing in-depth feature articles, daily blogs and news articles with a focus on automated trading in the capital markets. As an industry expert, Ivy has reported on a myriad ... View Full Bio


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NIDA researchers working with human subjects now have a new resource at their fingertips: the PhenX Toolkit's new Substance Abuse and Addiction (SAA) collection. The Toolkit—a collaboration between NIDA, RTI International, the National Human Genome Research Institute, and the Office of Behavioral and Social Sciences Research—is designed to provide standardized measures, vetted and approved by the field, to help researchers compare and combine data from multiple studies.
Recently, NIDA teamed up with RTI to identify specific sets of SAA measures for NIDA investigators. This yielded first- and second-tier core measures—applicable to all NIDA studies involving human subjects—and six specialty sets of measures for researchers working in specific areas, such as psychosocial risk and neurocognition. The first-tier core includes essential, low-burden measures that all NIDA human-subject studies should use, such as current use status for alcohol, tobacco, and other addictive substances; age of first use; and 30-day quantity and frequency. The second-tier core includes important but more time-consuming measures, such as family history of substance abuse, social networks, and socioeconomic status.
With these new measures (https://www.phenxtoolkit.org/), NIDA researchers are now able to more readily compare and combine their data with those from other studies, increasing statistical power and advancing scientific discovery through integrative data analyses. The use of standardized data across studies also helps researchers recognize previously unsuspected relationships and generate new hypotheses.
Currently, the Toolkit has more than 330 measures, all of which are well-established and easy to use, including the more than 40 measures of the SAA collection. The Toolkit's Web site provides a brief description of each measure, the rationale for its inclusion, the standard protocols for collecting the data, and related references. A tutorial on the Web site demonstrates the use of the Toolkit to design a genetic epidemiology study of cardiovascular disease.
Overall, the PhenX Toolkit with the new SAA measures will make it easier for drug abuse researchers to include a uniform set of core measures in their study design, collect common data, and contribute to the addiction sciences. NIDA urges all of its researchers involved in human-subject studies to utilize this new resource; through investigator participation, NIDA will be able to leverage individual studies for a collective outcome, helping to create a more thorough understanding of addiction and how it can be stopped.


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Debian Security Advisory
DSA-3001-1 wordpress -- security update
- Date Reported:
- 09 Aug 2014
- Affected Packages:
- wordpress
- Vulnerable:
- Yes
- Security database references:
- In Mitre's CVE dictionary: CVE-2014-2053, CVE-2014-5204, CVE-2014-5205, CVE-2014-5240, CVE-2014-5265, CVE-2014-5266.
- More information:
Multiple security issues have been discovered in Wordpress, a web blogging tool, resulting in denial of service or information disclosure. More information can be found in the upstream advisory at https://wordpress.org/news/2014/08/wordpress-3-9-2/.
For the stable distribution (wheezy), these problems have been fixed in version 3.6.1+dfsg-1~deb7u4.
For the unstable distribution (sid), these problems have been fixed in version 3.9.2+dfsg-1.
We recommend that you upgrade your wordpress packages.


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When iOS 9 debuted in September, Cisco's AnyConnect VPN client for iOS stopped working correctly with some VPN server configurations, preventing resources from loading. During iOS 9's beta period, Cisco filed a bug report with Apple about iOS 9 breaking DNS resolution in IPv4-based split tunnneling, but iOS 9 shipped without a fix. So did iOS 9.01, 9.02, and this week's iOS 9.1.
But on Thursday, Cisco released an AnyConnect client update in the App Store, version 4.0.03016, that resolves the issue. Split-tunnel VPNs again work correctly, InfoWorld's tests reveal.
The update reenables split-tunneling VPN access for all versions of iOS 9. Split tunneling in iOS 8 and earlier was not affected by the bug, and it remains unclear whether the bug was in iOS 9, whether iOS 9 triggered a dormant bug in the Cisco AnyConnect iOS software, or a combination of the two.
There were scattered reports of other VPNs breaking when iOS 9 was released, such as in the Freedome VPN, ExpressVPN, and Open VPN clients, but they seem to be unrelated to the split-tunneling issue that affected AnyConnect.


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The Federal Reserve had a plan to unwind its controversial stimulus program, but now that plan is "stale," the head of the New York Fed said Tuesday.
Under the blueprint hashed out by the central bank in June 2011, the end of stimulus would have gone something like this: First, the Federal Reserve would stop reinvesting principal payments into longer-term Treasury bonds. Next, it would raise short-term rates. Finally, it would sell off its mortgage-backed securities over a three- to five-year period.
A lot has changed since then, William Dudley noted in prepared remarks before the Japan Society. Various policies have expanded the Fed's holdings by $500 billion over the past two years, and with that larger balance sheet comes heightened risks.
Currently, the Fed is engaged in a third round of so-called "quantitative easing," a policy through which the central bank buys bonds in an effort to lower long-term interest rates. The Fed buys about $85 billion in Treasuries and mortgage backed securities each month, and it's unclear when this program will end.
The central bank has said it wants to see substantial improvement in the job market before it winds down its stimulus efforts. Recently, Fed officials have stressed that they're prepared to adjust the pace of their bond purchases in either direction, depending on the economy.
Dudley reiterated that point Tuesday.
"Because the outlook is uncertain, I cannot be sure which way -- up or down -- the next change will be," he said.
Stocks rose to their highest level of the day after Dudley's remarks were released.
Related: Fed sticks with stimulus
So if the current exit strategy is stale, what would a revised plan look like?
Dudley suggested the Fed should consider holding on to its mortgage-backed securities until they reach maturity.
Instead of selling them, it may be best to to allow those securities "to run off passively over time," he said, nothing that selling the securities could lead to a sharp increase in long-term interest rates.
Selling mortgage backed securities at lower prices in the future could also saddle the Federal Reserve with losses -- an issue likely to cause a public relations nightmare. St. Louis Fed President James Bullard, for example, has called the potential for future losses a "recipe for political problems."
Related: Fed officials: Don't worry if we lose money
The central bank needs be careful not to freak out the market when it eventually starts to unwind.
"There is a risk that market participants could overreact to any move in the process of normalization," Dudley said.
The Fed needs to "think long and hard" about how to it can respond flexibility to changing conditions "in a way that is not disruptive to the economy," he added.


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War comes fiercely home: Blow by blow of Fort Hood rampage
The Fort Hood rampage, intense and horrific, was over in minutes - stopped by a heroic police officer. Soldiers who rushed to help the injured are still trying to comprehend what happened, and why.
| Fort Hood, Texas
Army Maj. Nidal Malik Hasan gave away bags of frozen broccoli and even a few copies of the Koran as he emptied out his apartment in preparation for deployment, telling one neighbor, "Nice knowing you, old friend. I'm going to miss you."
The veteran Army psychiatrist, who specialized in helping soldiers deal with war trauma, had grown disillusioned with the war, seeing its impact on soldiers and how it conflicted with his faith -- points he had allegedly made in public and on the Internet.
When newly-elected President Obama failed to pull troops out of Iraq and Afghanistan, Mr. Hasan's spirits fell further. His outspoken negative views on the war, coupled with his wearing Muslim dress off-base, had caused fellow soldiers to target him with verbal abuse, family members recalled, only deepening Hasan's anger. An attempt to get discharged from the Army failed.
But to go from anguish, disillusionment, and anger over his scheduled deployment to Afghanistan to turning a .357 Magnum and a PN 5.7 pistol on fellow soldiers is still a mystery to stunned and grieving Fort Hood soldiers and the greater US military family.
Motive still a mystery
Whether the rampage is a singular incident or indicative of eight years of war's mental effect on soldiers, those here who witnessed the rampage and are dealing with its aftermath can only surmise that the war had burst into their "home" -- deep into a sanctuary where "you're not supposed to have to be on guard, ready to get shot," says Sgt. Christopher Gray.
As for Hasan's motive, Sgt. Gray said he really doesn't care at this point. "A guy on our own team? Ridiculous."
Indeed, motive is still not completely clear, and so far Hasan remains unconscious in serious but stable condition at a hospital in San Antonio. The FBI and Army investigators have scoured his off-base apartment and computers, looking for clues. So far, they've found no links to any terror organization.
Meanwhile, eyewitness accounts reveal a timeline of the short, but intense rampage where over 100 bullets were fired, leaving 13 dead and as many as 38 injured, some still in area hospitals. Over 300 soldiers in various stages of deployment and return had come to the Soldier Readiness Processing Center at Fort Hood for a series of bureaucratic, boring, but necessary paperwork and medical procedures.
While those soldiers moved unknowingly toward a day of terror, Hasan may have done so knowingly, according to Army sources.
At approximately 1:30 on Thursday, soldiers say they saw Hasan sitting quietly at a table in the Soldier Readiness Processing Center, a large warren of rooms designed for what most soldiers see as the banal bureaucracy of life in the Army. It wouldn't be unusual to see an Army psychiatrist there. Hasan worked at a nearby hospital, where many of wounded would later be rushed.
Then the shooting started
Witnesses say Hasan whispered something -- perhaps a prayer -- and stood up. With a cry of "Allahu Akbar" -- "Praise be to God" -- he opened fire with two handguns -- one a .357, the other a semiautomatic with a laser sight -- reloading as ammunition ran out, according to Lt. Gen Robert Cone, the base commander.
Pfc. Marquest Smith, a young soldier who had never been to war, dropped to the ground. A round nicked the tall, bespectacled soldier's boot.
"All I heard was popping noises," Smith said, followed by screaming and moaning. "Somebody's got a gun!" a soldier yelled. Outside the cubicle where Smith had taken cover, the scene was gruesome. "There were chairs, blood, tables," Smith said.
Confusion and panic reigned, says Sgt. Gray, whose Third Corps saw several casualties. He got a call from a panicked friend on the scene. "You've got to get a hold of yourself," he yelled back into the phone.
As Hasan moved in a semicircular pattern in the room, firing, base police officer Sgt. Kimberly Munley and her partner, Sgt. Mark Todd, heard a call on the radio about something going down at the readiness center. They were close by. They heard shots as they exited their car. They separated to get a bead on the shooter's location. Hasan had by then exited the building.
Sgt. Munley confronts the shooter
Munley rounded a corner between two buildings and found herself only feet from Hasan, who turned and charged at her and fired, hitting her three times. Munley, a firearms expert and mother from North Carolina, returned fire with four shots. Military officials credit her and Sgt. Todd's reaction for bringing the rampage to an end.
In the aftermath, some wounded soldiers drove themselves to the hospital; others hauled their friends into pickup trucks. At the scene, medics and volunteers tore off pieces of clothing to use as bandages.
According to the Associated Press, those killed included a pregnant woman preparing to return home, a man who quit a furniture company job to join the military about a year ago, a newlywed who had served in Iraq, and a woman who had vowed to take on Osama bin Laden after the Sept. 11 terrorist attacks.
President Obama on Saturday morning hailed the heroism of those at the scene. "Thursday's shooting was one of the most devastating ever committed on an American military base," Mr. Obama said in prepared remarks. "And yet, even as we saw the worst of human nature on full display, we also saw the best of America."
While cautioning Americans to not draw hasty conclusions about the rampage, Obama also remarked on the religious diversity of American military personnel. "They are Christians and Muslims, Jews and Hindus and nonbelievers," he said.
At a prayer vigil Friday night, the Army's chief chaplain, Major General Douglas Carver, said that, together, "we will reclaim safety and security for this community."
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Roudybush Daily Maintenance Bird Food Pellet Nibles 2.75 LbBird Supplies > Food > Food Roudybush
Bird Supplies > Food > Food Cockatiel
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Item 19122
Your Price today: $ 28.39
Availability: In-Stock. Quantity on hand: 2
Roudybush diets were developed by avian nutritionist Tom Roudybush, and have each been scientifically formulated to contain the right mix of vitamins, minerals and fiber to insure a balanced diet for pet birds.
Developed to be fed as a stand-alone diet by providing 100% edible products, ROUDYBUSH diets eliminate 20-70% waste of traditional seed diets. Contains no animal by-products--only ingredients that contain no artificial colors or dyes to potentially discolor birds in a re-closeable container
Nibles size diet can be given to birds up to 3-inches tall, such as finches, canaries, and keets.
Guaranteed Analysis :
Ingredients:Ground Corn, Ground Wheat, Soy Meal, Soy Oil, Calcium Carbonate, Dicalcium Phosphate, Salt, DL-Methionine, L-Arginine, Niacin, Mixed Tocopherols, Rosemary Extract, Ascorbic Acid, Citric Acid, Lecithin, Silicon Dioxide (carrier for liquid antioxidants), Alpha Tocopherol Acetate (Source of Vitamin E), Ascorbic Acid, Manganese Sulfate, Yucca Shidigen Extract, Hydrated Sodium Calcium Aluminosilicate, Dried Yeast, Biotin, Calcium Pantothenate, Zinc Oxide, Riboflavin, Pyridoxine Hydrochloride, Vitamin A Acetate, Thiamine Mononitrate, Menadione Sodium Bisulfite Complex (source of Vitamin K), Ethylenediamine Dihydriodide, Vitamin D3 Supplement, Folic Acid, Cyanocobalamin (Source of Vitamin B12, Sodium Selenite (on Calcium Carbonate), Propionic Acid, Ammonium Hydroxide, Acetic Acid, Sorbic Acid, Tartaric Acid, and Natural Apple Flavoring.
Net Weight: 2.75 lbs
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