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Services and Treatments
Seniors have unique health needs. We take these needs into consideration to heal and comfort our patients.
Senior services
We offer a range of services and specialized care for seniors across our hospitals, including:
- Behavioral health - This inpatient geriatric psychiatry program is designed to address the mental health and medical needs of patients 65 and older. Learn more about behavioral health.
- Home health - We support seniors as they transition from hospital to home, and we help shorten hospital stays to reduce healthcare costs. Learn more about home health.
- Hospice care - Hospice care focuses on pain management and tending to a person's physical, social, emotional and spiritual needs during advanced illness. Learn more about hospice care.
- Palliative care - Palliative care helps ease the suffering of people with chronic illnesses, such as advanced cancer, lung disease and heart failure. Learn more about palliative care.
Connect with an SCL location near you to learn about senior services in your community
Senior treatments
Our nurses and doctors with geriatric training provide treatment for seniors across many specialties, including:
- Alzheimer's and dementia care - We help seniors understand their diagnoses, as well as options and choices for care. Learn more about Alzheimer's and dementia care.
- Arthritis care - Severe or prolonged joint and muscle pain may be a sign of rheumatoid arthritis or osteoarthritis, which is more common in seniors. We can help relieve this pain and identify ways to maintain an active lifestyle. Learn more about arthritis and rheumatology care.
- Cancer care - We can provide special accommodations for seniors during cancer care.
- Diabetes care – Our diabetes specialists provide treatment and dietary plans. Learn more about diabetes care.
- Eye care - Age-Related Macular Degeneration (AMD), Cataracts, and Glaucoma are eye conditions that often affect seniors. Read more about eye care and disorders.
- Heart and vascular care - Nearly half of people with cardiovascular diseases are 60 or older. Our cardiologists are experienced in treating seniors with non-surgical options and procedures such as heart surgery, vascular surgery and cardiac rehabilitation. Learn more about heart and vascular care.
- Kidney care - Seniors may have co-existing conditions that can make treatment for kidney disease a challenge. Our kidney doctors understand these unique issues and work with other specialists to create specialized treatment plans for seniors. Learn more about kidney care.
- Orthopedics care - We offer joint replacement, knee and hip care and other treatments to keep seniors active with less discomfort. Learn more about orthopedics care.
- Stroke care - Nearly 3 of 4 strokes occur in people over 65. We offer rehabilitation after these "brain attacks." Learn more about stroke care.
Treatment options
We offer a range of treatments for conditions affecting seniors, ranging from traditional medicine to integrative therapies.
- Integrative medicine - These therapies, sometimes described as "alternative" medicine, include treatments such as acupuncture, massage therapy, and yoga. Learn more about integrative medicine.
- Oral medications - These medications are chewed, swallowed, or placed under the tongue.
- Pain management - You don't have to live your life in pain. We can help you manage it.
- Psychotherapy - This treatment option uses psychological treatment methods rather than medicine to help overcome health problems. Learn more about support for emotional needs.
- Surgery - We can accommodate the unique health concerns of seniors in surgery.


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The U.S. Federal Trade Commission should force Google to halt its plan to consolidate user identities across its services and fine the company for violating an October privacy settlement with the agency, privacy group the Center for Digital Democracy said in a complaint filed Wednesday.
Google is not making the changes to its privacy policy to provide convenience to users, as it claims, but to better track them and deliver targeted advertising, the CDD complaint said. "Google has communicated its real plans to expand data targeting throughout all it services, and to better compete against Facebook, to its advertising customers," said Jeffrey Chester, CDD's executive director. "They have failed to tell the truth to consumers."
The FTC should require Google to "accurately and honestly" inform users about the reason for the changes, Chester wrote in his complaint.
Even though Google has not yet rolled out the privacy changes, its plans violate an FTC settlement over Google's aborted Buzz rollout, Chester said. The Buzz settlement allows the FTC to assess fines of US$16,000 per violation and applies to "future actions," according to the FTC.
The plan, announced in January, is "a digital fait accompli, so to speak," Chester said.
Google defended the changes. The updated privacy policy "will make our privacy practices easier to understand, and it reflects our desire to create a seamless experience for our signed-in users," the company said in a statement. "We've undertaken the most extensive notification effort in Google's history, and we're continuing to offer choice and control over how people use our services. Of course we are happy to discuss this approach with regulators globally."
An FTC representative said the agency has received the complaint but would not comment further.
Other privacy groups have also complained about the proposed changes. Earlier this month, the Electronic Privacy Information Center filed a lawsuit against the FTC for the agency's alleged failure to enforce the privacy settlement.
The CDD complaint is not related to recent reports that Google has changed the privacy settings in the Safari and Internet Explorer browsers in order to install cookies. CDD doesn't plan to file a complaint about those reports, but is instead focused on the proposed changes to the company's privacy policy, Chester said.
Google plans to roll out the changes on March 1. Chester called on the FTC to act quickly to block the privacy changes, and he called on Google to delay the changes until an FTC investigation can be completed.
Google will use the new privacy practices to collect more personal data about YouTube, smartphone and computer users so that the company can deliver more personalized ads, the CDD complaint said. Google has rolled out several new initiatives in the past year focused on delivering better targeted ads, the complaint said.
The FTC settlement requires Google to get "express affirmative consent" from users before sharing their personal information with third parties, and the new privacy policy will allow Google to share more information with Vivaki, a targeted ad company that Google announced a partnership with in November, the complaint said.
Grant Gross covers technology and telecom policy in the U.S. government for The IDG News Service. Follow Grant on Twitter at GrantGross. Grant's e-mail address is firstname.lastname@example.com.

subset: commoncrawl


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On August 15, 1951 a small town in southern France called Pont-Saint-Esprit briefly entered the twilight zone. Hundreds of people reported acute psychotic episodes and physical symptoms such as nausea. They experienced traumatic hallucinations, and 50 of those affected were put in asylums. Five died. The event was later traced back to pain maudit – cursed bread.
In 2009 American journalist Hank Albarelli cited evidence that it was actually caused by CIA experiments into LSD. His book A Terrible Mistakesuggests the mass hallucinations experienced that day was a government funded field experiment into the newly found drug.
There would be potential for LSD to be used as chemical warfare – sprayed onto an army it would turn soldiers into… well… I don't know but with guns involved I think it would be bad. I'm not sure if his conclusion is correct, but his article makes a compelling argument.
I have to say, conspiracy theories really do it for me. I think they're great. Nothing like a little paranoia to keep you on your toes. There are, however, other opinions on what caused the Pont-Saint-Esprit madness.
One explanation is ergotism. Ergot is a group of fungi (most prominently Claviceps purpurea) which grow on rye, wheat and related grain-producing when-I-grow-up-I-want-to-be-bread plants. The fungus produces a neat little cocktail of alkaloid drugs which cause spasms, diarrhea, nausea and hallucinations – similar to those experienced at Pont-Saint-Esprit that fateful day.
In fact, the psychosis could have been caused by ergot or LSD, both have similar symptoms. LSD was first derived from the ergot alkaloid ergotamine. Controlled doses of ergot poisons have been used to treat migraine headaches and control bleeding after childbirth. Accidental, and dangerous, ingestion of ergot was known as Saint Anthony's Fire (not to be confused with Saint Elmo's Fire) for the monks of Saint Anthony who were really good at treating it. Ergotism was also blamed for Agent Scully's hallucinations in the episode Never Again, where she gets a badass tattoo with some red ink that could have been coloured with ergot.
Greek myth time! In Ancient Greece annual initiation ceremonies were held for the cult of Persephone and Demeter. Demeter was the goddess of grain, farming and plenty, a bit of an Earth mother goddess with rich wheat coloured hair and a flowing dress. She guaranteed a good harvest. She had a daughter called Persephone, who loved the flowers. One day when Persephone was looking at some flowers in a field, Hades the god of the underworld noticed her, opened up the ground and abducted her. When Demeter noticed her daughter was gone, she was stricken with grief and refused to bring the harvest.
Persephone was trapped in the underworld for months on end. Desperate for her hand in marriage, Hades would offer her food, but Persephone know not to eat the food of the dead or she would never be able to leave. However one day Hades offered her a pomegranate, her favourite dish, and she ate six seeds.
Up in the mortal world, the land was dying. People were starving, having never experienced such famine. No matter how they prayed to the goddess she would not bring the harvest. Seeing the despair of the people, Zeus the king of the gods went down to his brother Hades and asked if he could bring Persephone back to her mother. Awkward conversation ensued.
Hades finally agreed, but oh noes! Persephone had eaten the food of the dead! The six pomegranate seeds meant that she had to spend six months of the year in the underworld as Hades wife. The other six months she would live with Demeter her mother. That's why we have the seasons – autumn and winter when Demeter mourns, spring and summer when Demeter is reunited with her daughter.
Anyhoo, to be initiated into the Demeter and Persephone cult was called the Eleusinian Mysteries, some mysteries including this myth with added details. I think some of the mysteries included the use of pomegranate as a contraceptive (the link between fertility and death, perhaps.) You also had to fast during the initiation, and afterwards you would drink a barley drink called Kykeon and great revelations would be revealed.
Kykeon, made of barley, quite possibly tainted with ergot. Revelation or hallucination, you tell me.


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|» Summary
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|Extract, modify, and save IPTC data
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1.0.2 (stable) was released on 2003-08-12 by polone (Changelog)
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pear install Image_IPTC
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|» Description
|This package provides a mechanism for modifying IPTC header information. The class abstracts the functionality of iptcembed() and iptcparse() in addition to providing methods that properly handle replacing IPTC header fields back into image files.
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What is likely to be the future character of the relationship between the United States and the People's Republic of China? Will it be marked by convergence toward deepening cooperation, stability, and peace or by deterioration that leads to increasingly open competition and perhaps even war? The answers to these questions are of enormous importance. They are also, at this point, unknown. Most analysts who write on U.S.-China relations deploy arguments derived from the three main camps in contemporary international relations theorizing: realism, liberalism, and constructivism. Those whose basic analytical premises place them in one of these three schools, however, do not necessarily have similar views regarding the specific question of the future of U.S.-China relations. It is possible to identify realists who believe that the relationship will basically be stable and peaceful, liberals who expect confrontation and conflict, and constructivists who think that things could go either way. The six basic positions in this debate all rest on claims about the importance of particular causal mechanisms or sets of similarly aligned causal forces. In reality, one set of forces may turn out to be so powerful as to overwhelm the rest. But it is also conceivable that the future will be shaped by a confluence of different forces, some mutually reinforcing and others opposed.
|Original language
|English (US)
|Pages (from-to)
|Number of pages
|International Security
|Issue number
|Published - Sep 2005
All Science Journal Classification (ASJC) codes
- Sociology and Political Science
- Political Science and International Relations
- Law


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Excerpt from the Mathematical Universe by Max Tegmark.
"People say that what we're all seeking is a meaning for life. I don't think that's what we're really seeking. I think that what we're seeking is an experience of being alive, so that our life experiences on the purely physical plane will have resonances with our own innermost being and reality, so that we actually feel the rapture of being alive."
― Joseph Campbell, The Power of Myth


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Saturday, December 28, 2013
Uncanny X-Men #143 homage by Yildiray Cinar
Posted by Jason Shayer at 3:38 PM
Labels: homage, John Byrne, Kitty Pryde, N'Garai, Uncanny X-Men, X-Men, yildiray cinar
2 comments:
Still have my copy of X-Men #143. I remember the day i bought it, i rode my bike to Talbots toy store and had it under my sweatshirt. I was 11 when it was on sale in Dec. '81-Jan. '82. That homage looks even better than the original art by Terry Austin.ReplyDelete
Oops...i meant Dec. '80-Jan. '81.ReplyDelete
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June 1, 2023
NASM recently sent to each accredited institutional member:
- Accreditation Audit (via email), with instructions for review and submission;
- Affirmation Statement (via email), with a link to the form on the NASM website, and instructions for completion and submission.
Submission of these forms — completed, signed, and by the deadline — is a requirement of accredited institutional membership (see NASM Handbook, Rules of Practice and Procedure, Article III., Sections 1.B. and 1.C.).
Both forms must be returned to NASM no later than July 1, 2023.
Please direct inquiries to Justin Medlen at firstname.lastname@example.com or by phone at 703-437-0700, extension 115.
Institutional representatives are asked to review the important information below. For further information, please see Annual Reporting Requirements.
The Accreditation Audit is a one- or two-page listing of data pertinent to your institution that provides a brief overview of institutional information maintained in the Association's membership database. This overview includes contact information for the institutional representative(s) and approved degrees and programs listed by NASM for each accredited institution, as well as the status of Commission activity for that institution. The Accreditation Audit system allows the Association to maintain accurate records and provides a means by which institutions can be reminded of responsibilities related to the accreditation process. Additionally, it serves as the basis of the Association's published listing for each institution. Therefore, it is important for every accredited institutional member of NASM to review carefully all data contained in the Accreditation Audit and make all necessary corrections, ensuring that the information submitted is current and/or projected for the 2023-24 academic year.
NOTE: Accreditation Audits must be signed and returned to the NASM National Office even if no corrections are made.
The Affirmation Statement is a three-page questionnaire requesting information regarding the offering or intent to offer new curricular programs, and confirmed or planned substantial changes. The purpose of this questionnaire is to assure that all curricular programs under the purview of NASM and meeting NASM listing requirements have been or will be submitted for review and approval. In addition, it provides assurance that substantive changes past, current, or projected have been or will be submitted for review and approval. Collection of information requested in the Affirmation Statement will ensure attention to and continuing compliance with NASM standards and guidelines and are consistent with current federal regulations regarding accreditation.
NOTE: Each section of the Affirmation Statement must be filled out completely. Please do not leave any section blank.


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The article below by Christine Allison was first published in the CAIS website. Kindly note that the pictures/illustrations and accompanying captions written by Kavehfarrokh.com inserted in the article below do not appear in the original CAIS posting.
Yazidis, a heterodox Kurdish religious minority living predominantly in northern Iraq, Syria and south-east Turkey, with well-established communities in the Caucasus and a growing European diaspora. Anecdotal evidence of the existence of Yazidi groups in North-Western Persia has not yet been proven. There are probably some 200,000-300,000 Yazidis worldwide. The Yazidis have long been the object of fascination among Orientalists, largely due to their erroneous description by outsiders as 'devil-worshippers' (see below). The literature devoted to their religion is disproportionately large, considering how few they are in number by comparison with the large majority of Kurdish Muslims. Their name for themselves is usually, Êzdi, Êzidi, or, in some areas, Dâsini (the last, strictly speaking a tribal name). Some scholars have derived the name Yazidi from Old Iranian yazata (divine being), though the current consensus among Western academics is a derivation from Yazid b. Mo'âwiya, revered by the Yazidis as an incarnation of the divine figure Sultan Êzi. (Kreyenbroek, 1995, p. 3).
Metalwork representing the spiritual entity Malak Tawous (Saradistribution.com); For more see "The Lalesh Temple and Ceremonies of the Yezidi Kurds"…
The Yazidis' cultural practices are observably Kurdish, and almost all speak Kurmanji (Northern Kurdish), with the exception of the villages of Ba'æiqa and Baházânê in Northern Iraq, where Arabic is spoken. Kurmanji is the language of almost all the orally transmitted religious traditions of the Yazidis. Religious origins are somewhat complex. The religion of the Yazidis is a highly syncretistic one: Sufi influence and imagery can be seen in their religious vocabulary, especially in the terminology of their esoteric literature, but much of the mythology is non-Islamic, and their cosmogonies apparently have many points in common with those of ancient Iranian religions. Early writers attempted to describe Yazidi origins, broadly speaking, in terms of 'Islam', or 'Iranian,' or sometimes even 'pagan' religions; however, publications since the 1990s have shown such an approach to be over-simplistic. The origin of the Yazidi religion is now usually seen by scholars as a complex process of syncretism, whereby the belief-system and practices of a local faith had a profound influence on the religiosity of adherents of the 'Adawiyya sufi order living in the Kurdish mountains, and caused it to deviate from Islamic norms relatively soon after the death of its founder, Shaikh 'Adi b. Mosâfer.
Detailed architectural plan of the Mausoleum at the Temple at Lalesh (Saradistribution.com); For more see "The Lalesh Temple and Ceremonies of the Yezidi Kurds"…
History and Development
'Adi b. Mosâfer, who was of Omayyad descent, was born c. 1075 CE in the Beka'a valley. After studying in Baghdad under Abu'l-Khayr Hammâd al-Dabbâs and alongside 'Abd-al-Qâdir al-Jilâni, he settled in the valley of Lâleæ (some thirty-six miles north-east of Mosul) in the early 12th century. Groups who venerated Yazid b. Mo'âwiya and the Omayyads–already known as Yazidis–had existed for some time in the area; beliefs and practices which were apparently part of an ancient Iranian religion were also retained by some of the local tribes. Shaikh 'Adi himself, a figure of undoubted orthodoxy, enjoyed widespread influence; he died in 1162 and his tomb at Lâleæ is a focal point of Yazidi pilgrimage. His name, pronounced Âdi or even Hâdi, passed into Yazidi oral tradition, though full knowledge of his identity was lost within the community. Yazidism grew during the period of Atabeg and Mongol rule. Only two generations later, led by Hasan b. 'Adi, the community had grown large and powerful enough to come into open conflict with the Atabeg of Mosul, who killed Hasan in 1246. At about the same point, it seems, the community began to incur the opprobrium of more orthodox Muslims for its excessive veneration of both Shaikh 'Adi and Yazid b. Mo'âwiya. During the fourteenth century, important Kurdish tribes whose sphere of influence stretched well into what is now Turkey (including, for a period, the rulers of the principality of Jazira) are cited in historical sources as Yazidi. (Guest, p. 45) Muslim leaders clearly perceived Yazidis as a threat; a significant battle took place in 1414, during which Shaikh 'Adi's tomb was razed. After the battle of Ùâlderân (1514; q.v.), Yazidi influence at first remained considerable; a Yazidi was appointed 'emir of the Kurds' by the Ottomans, and, in the 1530s, Yazidi emirs ruled the province of Sorân for a time. The current family of Yazidi mirs (emirs), claiming Omayyad origins, replaced the descendants of Shaikh Hasan in the sixteenth or seventeenth century. However, as time passed, conversions to Islam became increasingly common and Yazidi power declined. By the end of the Ottoman Empire many important tribes and confederations still had sizeable Yazidi sections, and the dynasty of Yazidi mirs remained dominant within a limited geographical area, but Yazidis had suffered enormously from religious persecution. Until 1849, when provision for their protection was made under Ottoman law, they had not had the status of 'People of the Book' (Guest, pp. 103-107; Edmonds, pp. 59-60). In the 19th century complex social and political changes, many related to the Tanzimat reforms, produced an environment of increasing religious intolerance culminating in large-scale massacres of the Christian minorities. The Yazidis, also targets of militant Sunnism, suffered at the hands of Kurdish tribal leaders such as Moháammed Beg of Rowanduz (1832) and Bedir Khan Beg (1840s), as well as Ottoman officials, such as 'Omar Wahbi Pasha (1893; Guest, pp. 96-97, 134-9; Edmonds, p. 60). There was some co-operation between the minorities; Yazidis of Mount Senjâr sheltered Armenians during the massacres of 1915-16. During the nineteenth and early twentieth century many Yazidis fled to Georgia and Armenia. In the second half of the twentieth century, most of Turkey's Yazidis, who still lived in fear of religious persecution, emigrated to Germany, and in the 1990s many of Iraq's Yazidi intelligentsia arrived there, where they play an active role in diaspora affairs, maintaining contact with co-religionists in Iraq and the Caucasus (Guest, pp. 193-203, Ackermann, forthcoming).
Geographical Distribution and Identity
The Yazidi heartland is in Northern Iraq. A substantial community known for its conservatism lives on Mount Senjâr some 80km west of Mosul on the border with Syria. A collection of farming villages and small towns lies in the Šaikân area, in the foothills north-east of Mosul; this area is adjacent to the shrine of Lâleæ and contains the home of the mir and the settlements of Ba'æiqa and Baházânê, home of the qawwâls, reciters of sacred texts. In the 20th century both Šaikani and Senjâri communities struggled for religious dominance. In Syria there are also two main groupings, in the Jazira and the Kurd Dâg@ areas (the latter including the Sem'ân and 'Afrin communities). However, these are much smaller, probably totaling only about 15,000. In Turkey some Yazidis still live in the villages of the Tur 'Abdin, south-east of Diyarbakir, remnants of a much more widespread community. The Transcaucasian communities, which once numbered some 60,000, have also declined due to economic and political factors, though accurate statistics remain unavailable. During the 1990s the population in Georgia decreased from some 30,000 to under 5,000, though numbers in Armenia have apparently remained more constant. Diaspora communities have increased correspondingly; most importantly, some 40,000 Yazidis now live in Germany, mainly in the Western provinces of Niedersachsen and Nordrhein-Westfalen. Most are from Turkey, with arrivals during the 1990s from Iraq including some influential figures. This profile may change as the situation in Iraq evolves following the fall of the Saddam regime. A much smaller community exists in the Netherlands. Other groups of Yazidis, in Belgium, Denmark, Sweden, France, Switzerland, the United Kingdom, and in the USA, Canada and Australia, are extremely small, and probably total well under 5,000.
Excellent depiction of a Khatoun at an ingress into the Temple in 1907 (Saradistribution.com). The term Khatoun in this cultural context designates a matriarch; ancient cults such as Mazdakism, Yazdanism, Yazdism as well as the ancient Zoroastrian faith, have often held men and women in equal regard, especially with regard to learning and leadership roles (for more see here).
Many attempts to define the Yazidis' ethnic identity (notably the policies of the Ba'athist government in Iraq, which designated them as Arabs) have been politically motivated. Apart from a few Arabic-speaking clans, Yazidi communities speak Kurmanji (Northern Kurdish) as their first language, and their cultural practices are Kurdish. Most Yazidis claim Kurdish identity; in Iraq, this view has had the support of the government in the Kurdish Autonomous Region since 1991. In the Caucasus however, particularly in Armenia, to be 'Kurdish' is often popularly associated with an Islamic (and thus pro-Azari) identity. Many Caucasian Yazidis, therefore, claim to belong to a separate ethnie, though the politicization of the Kurdish question in Turkey and the influence of the PKK have reportedly caused a number in Armenia to redefine themselves as Kurds. In the diaspora, the Yazidis' status as Kurds is not debated so much as their religious origin. In nationalist discourse, the Yazidi religion is seen as the 'original' Kurdish faith, a view that distinguishes the Kurds from Arabs and Turks. It is sometimes inaccurately presented as a form of Zoroastrianism or, spuriously, as a 'Cult of Angels.' In the Caucasus, a hypothesis of Babylonian origins is favored. Such different interpretations of the Yazidis' origins are closely interlinked with expressions of identity, and tend to be explicable in terms of the prevailing political climate.
Religious Belief and Practice
Contemporary Yazidism is a religion of orthopraxy. Practice, in terms of careful adherence to rules governing all aspects of life, is more important than the role of scriptural text, dogma and professions of personal belief. Two key and interrelated features of Yazidism are: a) a preoccupation with religious purity and b) a belief in metempsychosis. The first of these is expressed in the system of caste, the food laws, the traditional preferences for living in Yazidi communities, and the variety of taboos governing many aspects of life. The second is crucial; Yazidis traditionally believe that the Seven Holy Beings (see below) are periodically reincarnated in human form, called a kâss. Not only does this reinforce the caste system, as the members of the dominant religious castes are the descendants of the most recent manifestations of the Holy Beings in Shaikh 'Adi and his companions, but it also provides a mechanism for syncretism, as figures from other traditions can be said to be earlier manifestations of the kâss. A belief in the reincarnation of lesser Yazidi souls also exists; like the Ahl-e Haqq (q.v.), the Yazidis use the metaphor of a change of garment to describe the process, which they call kirâs gehorrin, 'changing the shirt.' Alongside this, Yazidi mythology also includes descriptions of heaven and hell, and other traditions attempting to reconcile these ideas with the belief-system of reincarnation.
In the Yazidi worldview, God created the world, which is now in the care of a Heptad of seven Holy Beings, often known as 'Angels' or haft serr (the Seven Mysteries.) Pre-eminent among these is Tâ'us-ê Malak or Malak Tâ'us, the Peacock Angel, who is equated with Satan by outsiders. Most Yazidis find this identification highly offensive; however, it is clear that Malak Tâ'us is an ambiguous figure. The Ketêbâ Jelwa 'Book of Illumination" which claims to be the words of Malak Tâ'us, and which presumably represents Yazidi belief (see below), states that he allocates responsibilities, blessings and misfortunes as he sees fit and that it is not for the race of Adam to question him. The Yazidi taboo against the word Š, and on words containing æ and t/t that might (to their ears) recall it, may indicate some perceived connection between this figure and Malak Tâ'us. The reasons for the connection remain unclear. Although some Sufi traditions have presented Satan as a redeemed or holy figure, Shaikh 'Adi b. Mosâfer was apparently orthodox on the matter. However, pre-Islamic Zoroastrian tradition indicates some link between Ahriman and the peacock, and this ambiguity may predate Islam. Yazidi accounts of creation, which have much in common with those of the Ahl-e Haqq (q.v.) state that the world created by God was at first 'a pearl'. It remained in this very small and enclosed state for some time (often a magic number such as forty or forty thousand years) before being remade in its current state; during this period the Heptad were called into existence, God made a covenant with them and entrusted the world to them. It has been suggested, on the evidence of pre-Zoroastrian Iranian cosmogony and its similarity to Yazidi cosmogonies, that if the Yazidis' ancestors venerated a benign demiurge who set the world (in its current state) in motion, the role of this figure may have become ambiguous when they came into contact with Zoroastrians, whose cosmogony was essentially similar, but whose demiurge was Ahriman, who polluted the world. Thus Yazidism would be, not a form of Zoroastrianism, but a religion possessing an Iranian belief-system akin to it.
Entrance portal to the Temple of the Yazdis or Yazidis at Lalesh (Saradistribution.com); For more see "The Lalesh Temple and Ceremonies of the Yezidi Kurds"…
Besides Malak Tâ'us, members of the Heptad (the Seven), who were called into existence by God at the beginning of all things, include Shaikh 'Âdi, his companion Shaikh Hasan, and a group known as the 'four Mysteries', Šamsadin, Fakradin, Sajâdin and Nâsáerdin. These latter, according to oral tradition, were the sons of an Êzdinâ Mir, whom Shaikh 'Âdi met at Lâleæ. All these figures are eponyms of clans of Âdâni shaikhs (see below); in Yazidi accounts of the cosmogony they tend to have other names, and they are also identified in other incarnations, such as Hasan al-Bâsári as an incarnation of Shaikh Hasan. Not all listings of the Seven are identical; sometimes, for instance, Shaikh 'Âdi himself is identified with Malak Tâ'us, and Shaikh Obakr is added.
The kâss and other holy beings are the focus of frequent veneration. The Heptad, under the names of the families of Shaikh 'Âdi and his companions, are objects of devotion, but so also are numerous lesser figures, also usually eponyms of clans of shaikhs or pirs (see below), who are requested for help on practical matters. Shaikh Mand, for instance, is believed to cure snakebites, and his descendants may handle snakes safely; the family of Pir Jarwân has power over scorpions. A female figure, Khâtuna Fakra, is associated with help in childbirth. Help from such beings may be sought by consultation with their descendants, or by veneration of a sacred site associated with them–occasionally a tomb, but more often a shrine consisting of a room with a spire, a small votive altar, a sacred tree, or a pool or cave. Many people who know little of the higher-status sacred texts make offerings at such places. Some of these cults appear to be very localized, but others are respected by members of other religions, and Yazidis also solicit help from local saints associated with other religions, especially Christianity (Kreyenbroek, 1995, pp. 91-123, 145-68; Drower, pp. 24-29, 51-60).
The holiest Yazidi site is the valley of Lâleæ, site of the tomb of Shaikh 'Âdi. A sacred microcosm of the world, as it were, it contains not only many shrines dedicated to the kâss, but a number of other landmarks corresponding to other sites or symbols of significance in other faiths, including pirrâ selât (SerâtÂÂ Bridge) and a mountain called Mt. 'Arafât. The two sacred springs are called Zamzam and Kâniyâ spi 'The White Spring'. The former rises in a cave below the sanctuary of Shaikh 'Âdi, the heart of the holy place. Water from the springs is mixed with earth from the holy valley to make barât, little molded balls that are taken away and treated with reverence; they play a part in some rites of passage such as marriage and funerary rites. If possible, Yazidis make at least one pilgrimage to Lâleæ during their lifetime, and those living in the region try to attend at least once a year for the autumn 'Feast of the Assembly" (see below). As for Lâleæ, pilgrimages to lesser sites may also be undertaken, to seek intercession, in gratitude for prayers answered, or as a vow.
Formalized prayer is largely a matter of personal preference and is not obligatory. The practice of praying facing the rising, noonday, and setting sun which is described by travelers seems not to have been universal and is now seen as an ideal rather than a norm. Such prayer should be accompanied by certain gestures, including kissing the rounded neck (gerivân) of the sacred shirt (kerâs). Those who wear the girdle–the black resta for certain dignitaries, the white æutik for other Yazidis–say a prayer when putting it on. Prayers have almost exclusively been transmitted orally; their texts have themes in common but vary in details.
Apart from individual rites of passage, such as marriage, baptism, circumcision, and death, Yazidis observe a number of communal festivals, some more widespread than others. The Yazidi New Year falls in Spring (somewhat later than Nowruz). There is some lamentation by women in the cemeteries, to the accompaniment of the music of the qawwâls (see below), but the festival is generally characterized by joyous events: the music of dahol (drum) and zornâ (shawm), communal dancing and meals, the decorating of eggs. Similarly the village tÂewaf (Ar. tÂawâf), a festival held in the spring in honor of the patron of the local shrine, has secular music, dance and meals in addition to the performance of sacred music. Another important festival is the tâwusgerrân (circulation of the peacock) where qawwâls and other religious dignitaries visit Yazidi villages, bringing the senjâq, sacred images representing the peacock and associated with Malak Tâ'us. These are venerated, taxes are collected from the pious, sermons are preached, and holy water distributed. The greatest festival of the year for ordinary Yazidis is the Je'nâ Jamâ'iya (Feast of the Assembly) at Lâleæ, a seven-day occasion. A focus of widespread pilgrimage, this is an important time for social contact and affirmation of identity. The religious center of the event is the belief in an annual gathering of the Heptad in the holy place at this time; rituals practiced include the sacrifice of a bull at the shrine of Shaikh Šams, the washing of the 'bier of Shaikh 'Âdi,' the practice of samâ' (see below). Other festivals are more likely to be kept by the few than the many. Religious leaders observe forty-day fasts in summer and winter; a three-day winter fast culminating in the celebration of the birth of the kâssÊzid is kept more widely. The Ùêlkân, a tribe originating in the border areas of Turkey and Syria, keep a winter festival called Bâtizmiya. For some Yazidis at least, the kâss have their feast-days. Counterparts to certain Islamic feasts, including ', 'Id al-fetâr, and Laylat al-barâ'a are also observed by some.
Yazdi or Yazidi youth in the 1950s in Lalesh (Saradistribution.com); For more see "The Lalesh Temple and Ceremonies of the Yezidi Kurds"…
Purity and Taboos
The Yazidis' concern with religious purity, and their reluctance to mix elements perceived to be incompatible, is shown not only in their caste system, but also in various taboos affecting everyday life. Some of these, such as those on exogamy or on insulting or offending men of religion, are widely respected. Others, such as the prohibition of eating lettuce or wearing the color blue, are often ignored when men of religion are not present. Others still are less widely known and may be localized. The purity of the four elements, Earth, Air, Fire, and Water, is protected by a number of taboos–against spitting on earth, water, or fire, for instance. These may reflect ancient Iranian preoccupations, as apparently do the taboos concerning bodily refuse, hair, and menstrual blood. Too much contact with non-Yazidis is also polluting; in the past Yazidis avoided military service which would have led them to live among Muslims, and were forbidden to share such items as cups or razors with outsiders. The mixing with others brought about by formal education may be a major reason behind the well-known Yazidi taboo on learning to read and write. In the past, only Shaikhs of the Âdâni lineage group had the right to do so. Certain words are the subject of taboos, such as those dealing with cursing or stoning, or those which are felt to sound like the name Š, whose utterance is an unforgivable insult to Malak Tâ'us, obliging any Yazidi who heard it (in the past at any rate) to slay the speaker. Auditory resemblance may lie behind the taboo against eating lettuce, whose name kâs resembles Kurdish pronunciations of kâss. The taboo against eating pork appears to be a custom which follows Islam rather than a specifically Yazidi edict. Prohibitions are also attested, in certain areas at least, against fish, cockerel, gazelle, and various vegetables including okra, cauliflower, and pumpkin.
A widespread myth about the Yazidis' origin which gives them a distinctive ancestry expresses their feelings of difference from other races. Adam and Eve quarreled about which of them provided the creative element in the begetting of children. Each stored their seed in a jar which was then sealed. When Eve's was opened it was full of insects and other unpleasant creatures, but inside Adam's jar was a beautiful boy-child. This lovely child, known as Š (Šahed, son of Jar) grew up to marry a houri and became the ancestor of the Yazidis.
Social and religious groups
The Yazidis divide themselves into three endogamous major castes, with religious orders also playing an important role. Most Yazidis belong to the morid (layman; literally 'disciple']) group, which is endogamous, but, within the group, marriage is not restricted. Every morid must have a shaikh and a pir; the lineage of these is determined by the morid's own heredity. The Shaikhs are divided into three endogamous lineage groups, the Šamsâni, Âdâni and Qâtâni, the latter of which also shares its ancestry with the family of the mir. The pirs are divided into four main groups, and forty clans, most of whom may intermarry. Both groups receive alms from their morids. Tithes paid to the Shaikh are more substantial; however, the difference between the two groups lies not in the nature of their religious tasks, but rather in ancestry (the shaikhs apparently associated with non-Kurdish companions or relations of Shaikh 'Âdi, and the pirs with his Kurdish companions). At puberty, each morid should also choose a 'brother' or 'sister of the Hereafter', berâyê or k, normally a Shaikh, who performs certain important rituals at transitional points such as marriage and death.
The Qawwâls or reciters constitute a different class, and come from two clans, the Kurmanji-speaking Dimli and the Arabic-speaking Tazhi, settled in the villages of Ba'æiqa and Beházânê, in the Šaik an area. They specialize in the playing of religious music on sacred instruments, the daf (frame-drum) and æebâb (flute), and in the recital of the sacred hymns or qawls. They also carry out the tâwusgerrân; these were severely curtailed in the twentieth century when crossing international frontiers became more difficult; the Transcaucasian communities in particular were effectively cut off from the Yazidi religious centers.
The Yazidi faithful engaging in their "Festival of Eid al-Jamma" (photo taken on 7 October, 2010 & displayed the International Business Times); For more see "The Lalesh Temple and Ceremonies of the Yezidi Kurds"…
There are also religious 'orders' whose members may come from different castes. The Faqirs become members of their order by an initiation which was once open to all, but as time has passed have become in effect a hereditary group, with initiation undergone almost exclusively by members of faqir families. They are expected to lead a life of piety and abstinence, by fasting, refraining from drinking and smoking, avoiding any violent behavior. Their clothes, especially their black woolen k or tunic that recalls that of Shaikh 'Âdi, are considered to be sacred, and their persons must not be harmed. Some are very learned in religious lore. The Kochaks are a small non-hereditary group charged with outdoor labor for Shaikh 'Âdi, such as cutting wood and drawing water for the shrine. Some in the past have been clairvoyants, miracle workers and interpreters of dreams; a few have acquired political influence in this way, such as the nineteenth-century Kochak Mirzâ of Mount Senjâr, who predicted the fall of Islam.
There are a number of important offices in the Yazidi hierarchy. The Mir (prince) is both temporal and spiritual head of the community; his person is sacred, and in theory all Yazidis owe him spiritual allegiance. In practice the temporal influence of the family, based in Bâ'drê in Šaikân, has declined since the late 18th century, though it remains a substantial landowner, and is active in Kurdish politics. Members of this family are linked to the Qâtâni Shaikhs. The Prince, along with other dignitaries, is a member of the Yazidi Majlesi Roháâni 'Religious Council'. The Bâbâ Shaikh (Father Shaikh), is the leader of the Shaikhs and must come from the Šamsâni branch. He must lead a pious life; regarded by many as the spiritual leader of the Yazidis, he supervises the Kochaks and many of the ceremonies at Lâleæ cannot take place without his presence. The functions of the Piæ-imâm (Foremost Imam) are less clear; a representative of the Âdâni Shaikhs, he leads certain rituals. The Bâbâ Ùâwuæ, (Father Guardian), guardian of the shrine at Lâleæ, leads a life of piety and celibacy. He lives there permanently and has authority over what happens there; he is assisted by the feqrayyât, (celibate 'nuns') who are unmarried or widowed and also care for the sanctuaries. These are very few in number. Successive families of faqirs living there on a temporary basis also look after the fabric of the shrine and take care of guests.
The institution of karâfat, whereby a relationship of sponsorship is created with a man on whose knees a boy is circumcised, exists among Yazidis as for other groups. This often creates close relationships with other communities; since the family of the child may not intermarry with that of the kariv for seven generations, the kariv himself is usually not a Yazidi, and the institution serves to make useful alliances with neighbors. Yazidis in Northern Iraq may also have a mirabbi (literally 'teacher'), chosen from any caste by rules of heredity.
Local Yezidis engage in the traditional Kurdish dance outside the Lalesh temple (photo displayed theInternational Business Times); For more see "The Lalesh Temple and Ceremonies of the Yezidi Kurds"…
Textual traditions
Most Yazidi religious texts have been passed on exclusively by oral tradition, and many features characteristic of oral literature can be seen in them. It is now generally accepted that the manuscripts of the Yazidi Sacred Books, the Masháafâ Reæ and Ketêbâ Jelwa, published in 1911 and 1913, were 'forgeries' in the sense that they were written by non-Yazidis in response to Western travelers' and scholars' interest in the Yazidi religion, amid a general environment of trading in ancient manuscripts. However, the material within these manuscripts is consistent with the contents of the Yazidi oral traditions, and to that extent they may be considered authentic. Nevertheless, it seems that written texts with the titles Masháefâ Reæ and Ketêbâ Jelwa were known among the Yazidis long before this date, though they have remained unseen even by the vast majority of the community. The latter title is a shortened form of the title of a work by Hasan b. 'Adi, but it currently seems to denote manuscripts used for divination, which are still kept by certain Âdâni Shaikhs. Other written texts were known; meæur, kept by Pirs, giving accounts of lineages and attached morid families, and kaækul, which included prayers, religious history and some Qawls. These collections may also have included some of the Arabic odes (qasáidas) attributed to Shaikh 'Âdi which are used in the community. However, there is no evidence that the large corpus of sacred texts once existed in the form of a book.
The core religious texts are the qawls, hymns in Kurmanji which are often dedicated to a kâssand which make frequent allusions to events and persons not explained in the texts. These have, for most of their history, been orally transmitted, though there is some evidence that not all were orally composed. Knowledge and recitation of the qawls has traditionally been the province of the Qawwâl, though their training school no longer exists in their home villages. Few members of the Qawwâl families now learn either sacred texts or sacred instruments and those with the widest knowledge of the Qawls and their interpretation are now from other classes. In 1979 two young Yazidi intellectuals published a number of the qawls, provoking considerable controversy within the community. (A few had been published in the Soviet Union the previous year, but were presented as part of a folklore anthology and largely ignored). By the beginning of the 21st century more had been published in Armenia and a research program in Germany was almost complete. With the assent of the community, this latter aimed to collect and transcribe the many unpublished qawls for use in academic research and the education of Yazidi children, especially in the diaspora. Yazidism is thus being transformed into a scriptural religion.
Yazidis lighting candles outside the Lalesh temple in celebration of the Yazidi New Year (photo taken on April 17, 2007 & displayed the International Business Times). The Yazidis celebrate the ingress of light into the world; For more see "The Lalesh Temple and Ceremonies of the Yezidi Kurds"…
The qawls, with their allusions and obscurities, are not easy to understand, and a tradition of interpretation has grown up. Each qawl has a ch or 'story' associated with it, which explains its context. Some of these chirôks show signs of having been developed long after the qawl. In general the qawls and the knowledge within them are the province of men of religion, but on certain occasions, a mosáháâbat is given. This is a sermon usually consisting of narrative interspersed with couplets from a qawl, which explains the sacred text, and is aimed at a general audience.
Other types of sacred text exist: the bayt which is difficult to distinguish from the qawl in formal terms, but unlike the secular Kurdish bayt (q.v.) is used to accompany religious events such as tâwusgerrân; the qasáida in Kurdish, often a praise-poem for a holy man which does not formally correspond to the Arabic or Persian qasáida; du'â and dirozâ, prayers for private and public use. There are seven forms of Yazidi samâ', consisting of music and the singing of hymns, usually a combination of qawl and qasáida; a solemn procession is also often part of these.
A. Ackermann "A Double Minority: Notes on the emerging Yezidi Diaspora" in W. Kokot and Kh. Tölölyan, eds., Religion, Identity and Diaspora. London, forthcoming.
P. Anastase Marie, "La de'couverte re'cente des deux livres sacre's des Ye'zîdis," Anthropos 6, 1911, pp. 1-39.
W. F. Ainsworth, Travels and Researches in Asia Minor, Mesopotamia and Armenia, London, 1841.
M. Bittner, Die Heiligen Bücher der Jeziden oder Teufelsanbeter (Kurdisch und Arabisch), Denkschriften der kaiserlichen Akademie der Wissenschaften in Wien, Phil.-Hist., Klasse, Band 55, Vienna, 1913.
O. and C. Celil, "Qewl û Beytê ÊEzdiya" in Zargotina K'urda/Kurdskij Folklor, Moscow 1978, pp. 5ff.
S. al- Damlûj^, al-Yaz^diyya, Mosul 1949. E.S. Drower, Peacock Angel, London, 1941.
R.Y. Ebied and M. J. L. Young, "An account of the history and rituals of the Yaz^d^s of Mosul," Le Muse'on 85, 1972, pp. 481-522.
C.J. Edmonds, A Pilgrimage to Lalish, London, 1967.
R. H. W. Empson, The Cult of the Peacock Angel, London, 1928.
R. Frank, Scheich 'Adî, der grosse Heilige der Jezîdîs, Berlin, 1911.
N. Fuccaro, The Other Kurds: Yazidis in Colonial Iraq, London,1999.
G. Furlani, Testi Religiosi dei Yezidi, Testi e Documenti per la Storia delle Religioni 3, Bologna, 1930.
J. S. Guest, The Yezidis: A Study in Survival, New York and London 1987, rev. ed. Survival Among the Kurds: A History of the Yezidis 1993.
M. Guidi, "Origine dei Yazidi e Storia Religiosa dell'Islam e del Dualismo," RSO 12, 1932, pp. 266-300.
P. G. Kreyenbroek, "Mithra and Ahreman, Binyâm^n and Malak Tâwûs: Traces of an Ancient Myth in the cosmogonies of Two Modern Sects," in Recurrent Patterns in Iranian Religion, ed. Ph. Gignoux, pp. 57-79, Stud.Ir., Cahier 11, Paris, 1992.
Idem, Yezidism–Its Background, Observances and Textual Tradition, Lampeter, Wales, 1995.
Idem, "On the study of some heterodox sects in Kurdistan," in Islam des Kurdes, Les Annales de l'Autre Islam no. 5, Paris, 1998, pp. 163-84.
Idem, with Kh. Jindy Rashow, God and Sheykh Adi are Perfect: Sacred Hymns and Religious Narratives of the Yezidis, in the series Iranica, ed. M. Macuch, Berlin, forthcoming.
A. H. Layard, Nineveh and its Remains, 2 vols, London, 1849.
R. Lescot, Enquête sur les Yezidis de Syrie et du Djebel Sindjar, Beirut, 1938.
J. Menant, Les Ye'zidiz : Épisodes de l'Histoire des Adorateurs du Diable, Paris, 1892.
A. Mingana, "Devil-worshippers; their beliefs and their sacred books," JRAS, 1916, pp. 505-26.
Idem, "Sacred books of the Yezidis," in ibid., 1921, pp. 117-19.
F. Nau and J. Tfinkdji, "Receuil de textes et de documents sur les Ye'zidis," Revue de l'Orient Chre'tien, 2nd series, vol. 20, 1915-17, pp. 142-200, 225-75.
N. Siouffi, "Notice sur la secte des Ye'zidis," JA, ser. 7, vol. 19, 1882 pp. 252-68.
Idem, "Notice sur le Che'ikh 'Adi et la Secte des Ye'zidis," JA, ser. 8, vol. 5,1885, pp. 78-100.
Kh. Silêman, and Kh. Jindy, Êezadiyatî liber Ronaya Hindek Têkstêd Aînê ÊEzdiyan, Baghdad, 1979, repr. 1995 in Latin script, n.p.


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What Exactly Did Pompeo Mean When He Vowed To "Push Back" Against Corbyn?
Authored by Caitlin Johnstone via Medium.com,
An audio recording from a private meeting that was leaked to The Washington Post reportedly features US Secretary of State Mike Pompeo vowing to "push back" against surging British Labour leader Jeremy Corbyn, and many are concerned that what he said sounds an awful lot like a top US official promising to interfere in the UK's democratic process.
At a closed-door meeting with Jewish leaders earlier this month, one of the attendees asked Pompeo if Corbyn becomes Prime Minister, "would you be willing to work with us to take on actions if life becomes very difficult for Jews in the UK?"
Before I get to Pompeo's response, I should interrupt myself to note that nobody actually believes that Corbyn would make life difficult for Jews in the UK. Anyone who claims to believe this is lying. Usually when you hear people regurgitating bullshit establishment lines they're people who are acting basically in good faith, who are only spouting bullshit because they have been propagandized. Not so in this case. The idea that a man with a lifelong history of opposing bigotry is a secret antisemite who will facilitate the persecution of Jews if given the opportunity is a completely baseless smear campaign, and everyone knows it, including those who advance it.
The notion that Jeremy Corbyn advances antisemitism is literally just some gibberish the smear merchants made up to prevent the rise of a politician who threatens to upset existing power structures. It's exactly as believable and exactly as legitimate as if British newspapers were constantly running headlines claiming that Corbyn is actually three children standing on each other's shoulders inside grown-up's clothes; the one and only difference is that they were able to make the antisemitism smear stick. Anyone who pretends to believe that Corbyn is a closet antisemite is exactly as honest and credible as someone who solemnly tells you, "I am very concerned about the fact that the Labour Party is led by a man who is secretly a cartoon mascot for a children's breakfast cereal."
Oh my days. Why isn't this all over the news? This should be huge.
Mike Pompeo Threatens To Intervene In British Democracy To Stop Corbyn Becoming Prime Minister
Via @RespectIsVital https://t.co/dkeO95mjlm
— Rachael Swindon (@Rachael_Swindon) June 10, 2019
So anyway, Pompeo is asked by some ridiculous twat what he's going to do in the event of a Corbyn-led Kristallnacht, and WaPo reports on his response as follows:
Pompeo said, "It could be that Mr. Corbyn manages to run the gauntlet and get elected. It's possible. You should know, we won't wait for him to do those things to begin to push back. We will do our level best," he said to fervent applause from attendees.
"It's too risky and too important and too hard once it's already happened," he said.
This revelation, understandably, has kicked up a fair bit of chatter in merry old England.
"President Trump and his officials' attempts to decide who will be Britain's next prime minister are an entirely unacceptable interference in the UK's democracy," The Guardian quotes a Labour spokesperson as saying in response to the revelation.
"STOP: The Secretary of State Mike Pompeo just promised 'Jewish leaders' in the United States that he would stop Jeremy Corbyn coming to power here," tweeted former British MP George Galloway. "Is this normal now? Is this what we've been led to? Is this good for Jews? For Britain? Really?"
"They did it in Latin America, Africa and Asia. Now the US government wants to overthrow democracy in Britain," tweeted The Guardian's George Monbiot. "Still waiting for a UK government spokesperson to express their outrage. Hello???"
"Hmm. Hard to spin this any other way: the US secretary of state secretly promises US Jewish leaders to prevent Corbyn from becoming UK prime minister," tweeted British journalist Jonathan Cook. "Hard too not to suspect that the US is *already* helping to ensure Corbyn doesn't become PM. Because the obvious implication of Pompeo's comment is that the US knows it can damage Corbyn without leaving fingerprints at the crime scene — presumably through black ops, image management etc. The elephant in the room: Why assume the US isn't already using those techniques?"
Hmm. Hard to spin this any other way: the US secretary of state secretly promises US Jewish leaders to prevent Corbyn from becoming UK prime minister. Hard too not to suspect that the US is *already* helping to ensure Corbyn doesn't become PM https://t.co/WXU7Kch2Yk
— Jonathan Cook (@Jonathan_K_Cook) June 10, 2019
It is no secret that the DC establishment considers other nations to be its personal property and has no qualms about openly working to topple the governments of nations like Venezuela and Iran, but people aren't accustomed to hearing this sort of language directed at white, English-speaking liberal democracies. Add in the fact that this is coming from a particularly reviled administration in terms of international optics and the likely public revulsion increases. The thought that this administration may decide the direction of UK politics would be all kinds of infuriating to the average pom.
So many questions need to be answered. Was Pompeo in fact saying that the US is intending to prevent Corbyn from becoming Prime Minister? And if so, how? What exactly does "push back" entail? Are we talking psyops and smear campaigns? Or something more? And whatever they intend to do, have they started doing it already?
These are all questions that we should be intensely curious about. If Corbyn is able to continue to rise, we may begin seeing some increasingly overt manipulations from many places we're not meant to be seeing them as an ailing empire fights to hold itself together in the face of increasing public discontent. The more overt the guardians of the empire are forced to be, the more they expose themselves, and the greater that public discontent may become. Our rulers are in a very complex balancing act right now, and we'd all do well to pay attention.
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Dryad was at the 5th International Digital Curation Conference in London last week, getting several prominent mentions by speakers, and with a poster on our research supporting the curation workflow, available here.
A pre-conference workshop on Citability of Research Data provided an introduction to DataCite, a cooperative effort of the German National Library of Science and Technology (TIB), the British Library, Canada Institute for Scientific and Technical Information (CISTI), among others, with the goal: …to establish a not-for-profit agency that enables organisations to register research datasets and assign persistent identifiers to them, so that research datasets can be handled as independent, citable, unique scientific objects. This was followed by a useful discussion of the barriers and challenges, which produced a nice little checklist of things to do. Change scientific culture around data, gain journal/publisher support, facilitate good data management, yes– terminology matters!, resolve data granularity issues, encourage & make it easy for authors to deposit data….
Here are some more highlights from the meeting. See the IDCC's videos of the sessions, or the Digital Curation Blog for more.
Dryad board member William Michener presented on DataONE, and made a prominent mention of Dryad in the discussion afterwards. Thanks, Bill!
In his keynote, Ed Seidel, Associate Director, Directorate of Mathematical and Physical Sciences, National Science Foundation, said
- publicly funded data should be made available
- simply 'expecting' researchers to share data = like expecting teenagers to clean their rooms
- we need "executable publications" that include code and data with paper to run and reproduce science
- and then he called for journals to require data deposition, "If journals require data associated with publication to be available; that would be a major push."
Timo Hannay, Publishing Director, Nature Publishing Group, began his closing keynote address by saying that "at lunch 3 separate people were kind enough to point out that supplementary information was [no good] in PDF." Other tidbits from his talk:
- journals need to become more like databases, more structured, more searchable
- we are joining the dots across the intellectual terra incognita
- all information is inter-connected
- the associations between facts are just as important as the facts themselves; we have increasingly interconnected data sets, and are building one global computer and one global database
- this is vast and messy and inconsistent and immensely valuable
- there must be more efficient ways to do peer review but no one has come up with one yet
- Q: do authors send data? what do you do with it?
- A: supplementary info is a catchall phrase
- some of it is data, not most of it
- we just take the file and put it online and link to it
- it's mostly Excel spreadsheets
- our system used to just put it into a PDF– have fixed that
- there's slow progress, and is dependent on authors
- interested to see encouraging making usable data available
One interesting paper from Australia, by Dr Andrew Treloar, Australian National Data Service (ANDS), identified data sharing verbs; these are proposed "as a useful way to design and structure flexible services in a heterogeneous environment."
- create/capture
- store– "ANDS doesn't do storage but we care that it happens"
- describe– info for discovery, determination of value, access, & re-use
- identify– using handles, just joined DataCite, can now can generate DOI's, have an "Identify My Data" service; want data to be a first-class output
- register– host a registry of collections
- discover– offer discovery services
- access– 4 ways: direct link, link to data repository, contact info to get data, or metadata only
- exploit, or use– build on what's available
For more detail see the full paper here. The full IDCC programme is here, and all the recorded sessions are available here. Next year the IDCC will be in Chicago. If you like O'Hare in Dec., this should be a real treat!


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13 Sep Andy Kindler, Live from the Jon Lovitz Comedy Club
Show Summary
Adam opens the show talking with Alison about how hard it is for guys and girls to stop peeing mid-stream. Andy Kindler is also on stage, and talks about making waves for saying certain things about other comedians. Adam then talks about how success is measured by how far we look into the future, and the importance of believing in delayed gratification. Bald Bryan then reads off some audience questions, and Adam complains about blenders, high school field trips, and social disorders.
Before jumping into the news, Adam rants about his dog Molly's high-end kibble. Alison then discusses a new candy corn flavored Oreo cookie, and a porn company being sued by Ben and Jerry's Ice Cream. Later, the gang chats about a guy in prison getting a sex change, and why listening to complaints may be bad for your brain. They also talk about a guy who faked his own death to propose to his girlfriend, and some body language myths. As the show wraps up, Alison discusses the awkwardness of learning about sex through her gynecologist.
For more on today's guest, visit http://AndyKindler.com, and follow him on Twitter @AndyKindler.
Mental Illness
[youtube url="http://www.youtube.com/watch?v=WUaXFlANojQ" autohide="1″ showinfo="0″]
Superfan Sidebar
Click Here for Superfan Giovanni's recap and commentary on today's episode.
For more, go to AdamCarolla.com/Gio.
Show Credits
Producer: Mike Lynch
Producer: Mike Dawson
Audio/Voice Over/Post-Production: Mike Dawson
Newsgirl: Alison Rosen
Sound Effects: Bryan Bishop
Associate Producer: Gary Smith
Technical Director: Chris Laxamana
Show Summary: Matt Fondiler


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North Korea declared Kim Jong Il's son and successor "supreme leader" of the ruling party, military and the people during a memorial Thursday for his father in the government's first public endorsement of his leadership.
Kim Jong Un, head bowed and somber in a dark overcoat, stood on a balcony at the Grand People's Study House overlooking Kim Il Sung Square watching the memorial, which also served as a show of support for North Korea's next leader. He was flanked by top party and military officials, including Kim Jong Il's younger sister, Kim Kyong Hui, and her husband Jang Song Thaek, who are expected to serve as mentors of their young nephew.
Solemn and grimacing, the younger Kim stood motionless throughout the ceremony.
Farewell for North Korea's 'dear leader'Dec. 29, 201102:19
Given Kim Jong Un's inexperience and age — he is in his late 20s — there are questions outside North Korea about whether he is equipped to lead a nation engaged in long-stalled negotiations over its nuclear program and grappling with decades of economic hardship and chronic food shortages.
But support among North Korea's power brokers was unequivocal at the memorial service, attended by hundreds of thousands of people filling Kim Il Sung Square and other plazas in central Pyongyang.
North Korea and hot zones to watch in 2012Dec. 29, 201108:57
"The fact that he completely resolved the succession matter is Great Comrade Kim Jong Il's most noble achievement," Kim Yong Nam, president of the Presidium of the Supreme People's Assembly, told the massive audience at the square.
"Respected Comrade Kim Jong Un is our party, military and country's supreme leader who inherits great comrade Kim Jong Il's ideology, leadership, character, virtues, grit and courage," said Kim, considered North Korea's ceremonial head of state. "Kim Jong Il laid a red silk carpet, and Kim Jong Un only needs to walk on it."
Thursday's memorial "was an event to publicly reconfirm and solidify" Kim Jong Un's status, said Jeung Young-tae, an analyst with the Korea Institute for National Unification in Seoul, South Korea.
"Kim Jong Un is already the leader of the party, military and country," he said.
'World-class military power'
Life in the North Korean capital came to a standstill as a mourners blanketed the plaza from the Grand People's Study to the Taedong River for the second day of funeral ceremonies for the late leader.
Reuters reported that temperatures that stood at about 14 degrees Fahrenheit (-10 degrees Celsius) during the event. State TV showed a delegation of foreigners attending the memorial.
During the eulogy, Kim Yong Nam also said that Kim Jong Il "laid the foundation for our people to live on as autonomous people of a world-class military power and a proud nuclear state."
The North has conducted two nuclear tests.
The eulogies were short on boasts about economic achievements from a strongman who used his "military first" policy to divert resources to build a conventional and weapons of mass destruction program.
The North's economic output is now smaller than in the 1990s under the rule of his father Kim Il Sung, who founded the state in 1948, and it has been squeezed harder under international sanctions for its missile and nuclear tests.
Kim Jong Il, who led his 24 million people with absolute power for 17 years, died of a heart attack Dec. 17 aged 69, according to state media. He inherited power from his father, North Korea founder Kim Il Sung, who died of a heart attack in 1994, in what was the communist world's first hereditary succession.
Attention turned to Kim Jong Un after he was revealed last year as his father's choice among three known sons to carry the Kim dynasty into a third generation.
Kim Jong Il's two other sons, Kim Jong Nam and Kim Jong Chol, were not spotted at either the funeral or memorial.
The process to groom Kim Jong Un was rushed compared to the 20 years Kim Jong Il had to prepare to take over from his father, and relied heavily on the Kim family bloodline and legacy as guerrilla fighters and the nation's founders.
Kim Il Sung is North Korea's first and only president; he retains the title "Eternal President" even after his death.
Kim Jong Il held three main positions: chairman of the National Defense Commission, general secretary of the Workers' Party and supreme commander of the Korean People's Army.
According to the constitution, his position as chairman of the National Defense Commission makes him "supreme leader" of North Korea.
However, it may take Kim Jong Un some months to assume the full panoply of official titles held by his father.
"The real question is whether the new Kim has the cruelty and cunning, qualities that his father and grandfather Kim Il Sung possessed in plenty, to preserve in the long run the essential engine of the destitute dynasty he inherits," wrote Sung-Yoon Lee of Tufts University, a leading North Korea watcher.


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Water 'holy war' rages in central Utah
Will taxpayers foot the bill on a federally subsidized fossil?
PRICE, UTAH — Michael Milovich is a bank president, so he knows a few things about what makes a sound loan. When he looks over the financial numbers for the proposed Gooseberry Narrows Dam, he doesn't like what he sees.
"This thing gives me heartburn," says Milovich, who is also a commissioner here in Carbon County.
The proposed dam would create a 17,000 acre-foot reservoir on the headwaters of the Price River near the confluence of Gooseberry Creek and Fish Creek. (An acre-foot is enough water for a family of four for a year.) The reservoir is the last vestige of a half-century-old federal program to promote small farms. Its water would be piped under the Wasatch Plateau and into the Great Basin and neighboring Sanpete County.
Milovich says the dam could mean trouble for his county, which gets its drinking water from Scofield Reservoir, downstream of the proposed dam. And he believes that the U.S. Bureau of Reclamation is slanting the ledger to ensure a $24.3 million taxpayer-funded federal loan, not for the sake of Utah's farmers, but to subsidize development in growing bedroom communities for Provo and Salt Lake City.
A sweetheart deal
In 1956, the Bureau of Reclamation established the Small Reclamation Projects Act to help Western farmers finance dams. It was a sweet deal: Irrigation districts had to provide just 25 percent of the total price up front; the Bureau of Reclamation would loan, or even give outright, two-thirds of the remaining cost, while state governments or other financiers covered the rest. If a project was exclusively for agriculture, the federal loans were interest-free; even if it wasn't, water users had 40 years to pay back the loan, at a highly discounted interest rate.
A scathing 1991 audit by the Department of the Interior's Inspector General found that Reclamation lost over $70 million in unrealized revenue and uncollected interest from the program. Two years later, the Bureau got out of the loan business. But the Sanpete Water Conservancy District, which has a 70-year-old water right on Gooseberry Creek, had already invested significant money in its application for the Narrows Project, starting in the 1980s.
Today, Sanpete County is more desperate than ever for the water — but not because its farmers need it. Between 1990 and 2000, its population grew 40 percent, from 16,000 people to almost 23,000. Some forecasts say the population will almost double by 2020; the county already has an estimated shortage of 15,000 acre-feet of water.
Sanpete County is already planning to "roll over" irrigation water from the Narrows Project so it can be used by towns. "It's (now) a municipal-industrial need," says Bruce Blackham, Sanpete County Commissioner. "Agriculture hasn't been flourishing."
Dam buster
The Narrows Project has a checkered past. In 1947, the Bureau of Reclamation declared it "economically unfeasible," but Sanpete County revived the project several times, most recently with the help of the Small Reclamation Projects Act. In 1995, the Bureau signed off on an environmental impact statement that approved the project. But Carbon County and environmentalists protested that the Sanpete Water Conservancy District's own project engineer had written the document. The Bureau rescinded its approval, citing "procedural issues," and went to work on another study; an updated version is due out later this year.
Michael Milovich and other residents of Carbon County say the new study fails to address economic impacts to their county, which draws water from a reservoir downstream of Gooseberry Creek. "The Bureau of Reclamation is supposed to be a neutral party," says Milovich, "but they are an advocator and a promoter."
"This is a holy war," fires back Joel Bikman, who works for a public relations firm hired by the Sanpete Water Conservancy District. Bikman says dam opponents act "almost as if the Seventh Seal (of the apocalypse) is being opened if this water project happens."
Kerry Schwartz, the Bureau's environmental impact statement coordinator for the Narrows Project, denies that his agency has any bias. Once the updated study is complete, says Schwartz, the agency will take a hard look before it decides whether the project should receive the government loan.
The Narrows Project also stands to receive grants for "fish and wildlife enhancement" from the federal government and the state of Utah, despite the fact that the dam could harm endangered fish, a popular trout fishery, and stream stretches that the Forest Service has identified as eligible for Wild and Scenic River designation.
Critics of the project point out that conserving water by lining existing canals to prevent leakage and updating irrigation systems — measures already included in the larger dam proposal — would provide up to three times as much as the dam itself. But Milovich isn't optimistic that the critics will be heard: "The Bureau of Reclamation, by damn, is going to build a reservoir."
The author writes from Paonia, Colorado.
The following sidebar article accompanies this story:
Carbon County Commission, Michael Milovich, 435-636-3272
Soter Associates, Joel Bikman, 801-375-6200
U.S. Bureau of Reclamation, Don Merrill, 801-379-1074
Utah Rivers Council, David Brown, 801-486-4776


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Apple packs a much larger battery into the new iPad, which becomes available for general sale today, in order to juice the tablet for up to ten hours of use, even with 4G LTE connectivity. iFixit took apart the new iPad , which is vastly improved on the inside, but looks almost identical to the iPad 2 on the outside.
The latest 4G LTE connectivity chips are well known for sucking up battery life faster than you can download an app, but this wouldn't fly with the iPad, which Apple touts as offering some ten hours of battery life — and an aspect competitors found hard to match. The third-generation iPad makes no exception to the ten-hour rule, even with 4G, and Apple's secret recipe for this was torn apart by the iFixit crew.
The new iPad has a 42.5-watt-hour battery, compared to the 25-watt-hour Lithium-Ion battery found in the iPad 2. Inside, the new iPad is basically a giant battery, with the electronics neatly arranged around the side. The bigger battery is 3.7 volts and carries an estimated ten hours of use (nine on a cellular data network), which is comparable to that of the iPad 2. The extra 17.5 watt-hours are used to power the extra RAM (1GB) and the improved graphics chip.
The bigger battery and high-resolution Retina display have taken a toll on the thickness and weight of the new iPad though, which is 0.6mm thicker than the iPad 2 (reviewers said it's unnoticeable) and 50 grams heavier. Chris Foresman at ArsTechnica calculates Apple increased the battery capacity by 70 percent with the new iPad, but the tablet is also 70 percent larger.
iFixit makes other notable findings from its teardown of the new iPad. The A5X 1GHz dual-core processor with quad-core graphics, which Apple claims outperforms Nvidia's Tegra 3 processor, is manufactured by Samsung, while the 3G and 4G wireless chips come from Qualcomm.
Follow _Daniel Ionescu and Today @ PCWorld on Twitter.


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Even if you don't automatically recoil at the words "reboot," "sequel" or "franchise," it's hard not to roll your eyes a little at The Amazing Spider-Man, which revives the cinematic saga of Peter Parker exactly 10 years after Sam Raimi's Spider-Man started telling it the first time around. In the comics they've managed to move on to a whole new Spider-Man with Miles Morales, but onscreen we're back again to Peter and Uncle Ben and Aunt May, to a bite from a genetically modified spider and a villain who's also a family friend. A few of the details have changed, but for the first hour of The Amazing Spider-Man, you'll be forgiven for feeling serious deja vu.
Luckily, it gets better from there, and the second hour of the movie contains some well-wrought action scenes, a believable and affectionate romance between Peter (Andrew Garfield) and his girl Gwen Stacy (Emma Stone), and eventually the requisite shots of Spidey swinging through the skyscraper canyons of midtown Manhattan that alone justify the existence of CGI. But director Marc Webb, making a huge leap from his directorial debut (500) Days of Summer, never gives the movie a point of view, or a fresh enough gloss on the familiar story to justify revisiting it. The world he establishes for Spider-Man, and especially the performances from Garfield and Stone, are appealing and full of promise; so why couldn't we give all these new players something actually fresh to do?
It must be said, over and over again, how good Andrew Garfield is as Peter Parker, to the point that you wish you could wipe Tobey Maguire's portrayal from your brain. At 28 Garfield is hilariously too old for the high-school character, but he brings to Peter both an adolescent angst and a grounded appeal-- his scenes with Stone have real hormonal heat, and in the skintight Spidey suit his whippet-thin body captures both Peter's tentative steps toward his superpowers and the confidence that eventually emerges. Garfield manages to play Peter as a sensitive soul-- he sticks up for a bullied kid in the opening scene-- but a wiseacre, a do-gooder spurred to help others but also taunt his nemesis (Chris Zylka) with his newfound powers. Paired with Stone, whose Gwen Stacy is capable and courageous, Garfield is the perfect balance of superhero and believable kid, and his takeover of the character is the single best thing The Amazing Spider-Man has to offer.
It's everything that surrounds Peter and Gwen, unfortunately, that constantly drags the film down. As the geneticist Dr. Curt Connors, who experiments on himself and eventually transforms into the monstrous Lizard, Rhys Ifans is largely on autopilot, a villain who provides occasional obstacles for our hero and not much more. Campbell Scott and Embeth Davidtz appear in flashbacks as Peter's parents, in roles that seem to be much more important to the future Amazing Spider-Man sequel, and though Sally Field makes a perfectly good Aunt May, it's Martin Sheen who makes the stronger impression as Uncle Ben-- and, as you surely know by now, he doesn't stick around the movie too long.
About an hour in Connors transforms into the Lizard for the first time, and with a villain for Spider-Man to face and action set pieces to breeze through, the movie picks up considerable steam. Only one fight-- set at Peter's Midtown Science High School, and featuring a charming Stan Lee cameo-- is truly unique, but the others work just fine, and the much-promoted sequence atop a skyscraper carries a nice vertiginous thrill. But there's also no strong connection between the Lizard and Spider-Man, despite all that back story about Connors working with Peter's father, and as far as CGI beasts go, the Lizard is nothing groundbreaking or special. That goes for just about all the big-screen theatrics of The Amazing Spider-Man-- it jumps every required hurdle for a superhero blockbuster, but just barely, and with no flair.
But even after all that, it's exciting to think of where Spider-Man might go next, reinvigorated with a strong new cast and a deeper back story that hopefully won't need too many villains (hello, Spider-Man 3!) to raise the stakes next time. The Amazing Spider-Man isn't the bold curtain-raiser they needed to justify a reboot such a short time later, but it earns its keep. Spider-Man lives to see another franchise-- maybe next time they'll make it a clear victory.
For our To 3D or not to 3D guide to The Amazing Spider-Man, go Here.
Staff Writer at CinemaBlend
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August 26, 2013, Fairfax, VA—Americans for Limited Government President will speak on Tuesday, August 27 outside House Speaker John Boehner's district office at Courthouse Plaza, 12 South Plum Street, Troy, Ohio in an event scheduled to begin at 4PM. He issued the following statement urging Speaker Boehner to attach the Defund Obamacare Act to an upcoming vote on the continuing resolution:
"We urge Speaker Boehner to offer an up or down vote on attaching the Defund Obamacare Act to the continuing resolution. This is the American people's last chance to prohibit implementation of the health care law and to stop the Medicaid expansion and insurance subsidies under the law. If the Senate and Obama refuse action funding the government as a result, it is they who will own the ensuing government shutdown.
"As for Boehner, if he allows Obamacare to be funded, he'll own it — and so will every House Republican that votes with him. Now is the time for choosing."
Mehrens will be joined by former Ohio Secretary of State Ken Blackwell; Doc Thompson of the Blaze; Ted Stevenot, President of Ohio LIberty Coalition, an umbrella group of Ohio Tea Parties; Mark Harrington of Created Equal; Bryan Kemper of Priests for Life; Pro-life leader Dr. Joel Brind; J.D. Winteregg of the Ohio Accountability Project; Nathan Mehrens of Americans for Limited Government; Andrew Pappas of FreedomWorks; Councilman Bobby Phillips; Tea Party Leaders Shannon Hartkemeyer, Sue Hardenbergh, Ralph King; and Janet (Folger) Porter of Faith2Action. Also speaking are pro-family leaders Bobbi Radeck, Lori Viars and Julie Busby along with Pastors Jonathan Newman, Dick Knodel, Dale Christian, and Andy Douglas.
Interview Availability: Please contact Americans for Limited Government at (703) 383-0880 or at firstname.lastname@example.com to arrange an interview with ALG experts including ALG President Nathan Mehrens.


text: Technologies and economics of electric power generation, transmission, and distribution are discussed. Centralized versus distributed generation, and fossil fuels versus renewable resources, are considered in regard to engineering, market and regulatory principles. Students develop an understanding of energy challenges confronting society and investigate technologies that seek to address future needs.


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Last Updated: February 26, 2019


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Research Nester published a report titled "Aviation Biofuel Market: Global Demand Analysis & Opportunity Outlook 2028″ which delivers a detailed overview of the aviation biofuel market in terms of market segmentation by production technology, by application, and by region.
Further, for the in-depth analysis, the report encompasses the industry growth drivers, restraints, supply and demand risk, market attractiveness, BPS analysis, and Porter's five force model.
Aviation biofuel is an environment-friendly alternative for traditional jet fuel used in the aviation industry to reduce its massive carbon footprint. According to an article published by the World Economic Forum on November 17, 2017, aircraft burns 1.5 billion barrels of jet fuel every year and is liable for 12% of all transportation carbon emissions and 2% of global carbon emissions.
Request Sample To Learn More About This Report @ https://www.researchnester.com/sample-request-2695
The aviation biofuel market is expected to observe a notable CAGR during the forecast period, i.e., 2020-2028. The market is segmented by production technology, application, and region. Among production technology, the hydrogenated vegetable oil (HVO) segment is expected to influence the overall market on account of HVO being the key source of raw material for first-generation aircraft biofuel manufacturing and generation. Based on the application, the commercial aircraft segment is anticipated to dominate the global aviation biofuel market owing to the growing adaptation of biofuels in place of traditional jet fuel.
Regionally, the aviation biofuel market is segmented into five major regions including North America, Europe, Asia Pacific, Latin America, and the Middle East & Africa region.
North America is anticipated to dominate the global aviation biofuel market owing to reasons such as growing clean energy demand, augmentation of aviation biofuel production companies, and growing carbon emission reduction measures.
Europe has been the second dominant region after North America in the global aviation biofuel market. Several policy instruments related to biofuel have been employed by the European Union for reducing carbon emission, such as the Renewable Energy Directive (RED) has established an objective of accomplishing 20% gross energy consumption from renewable resources by 2020.
Developing nations in the Asia-Pacific region, such as India, Indonesia, and China are estimated to witness significant growth opportunities in the supply chain for supplying feedstock to produce aviation biofuel in the forecast period. According to Internation Energy Agency (IEA), China, India, and Indonesia are responsible for 40% (15 billion liters) of biofuel production growth as of the year 2019.
Preference of Biofuel over traditional jet fuel to boost the overall market growth throughout the forecast period
At the 39th meeting of the ICAO (International Civil Aviation Organization) assembly, a UN-associated aviation body, States adopted CORSIA (Carbon Offsetting and Reduction Scheme for International Aviation), a global market-based measure scheme for international aviation, to account the growth in total carbon di-oxide emissions from international aviation above the 2020 levels.
In March 2020, ICAO agreed to the terms governing the suitability of carbon offset programs for the initial pilot phase of CORSIA which runs from 2021-2023. These terms empower airlines to acquire CO2 offset units from six programs under CORSIA to meet its emissions reduction targets up to 2023.
There is a growing demand for biofuel and with effective international trade and cooperation, it is all set to boost the market growth of aviation biofuel. Consumers are inclined towards green development and with air-transport gone green, the industry can expect lucrative future growth.
Additionally, the rise in the number of aircraft and growing demand for air travel especially in Asia-pacific regions owing to a rise in disposable income of the people has contributed significantly towards the market growth.
However, stringent protocols for keeping the standard specifications while producing the aviation biofuel may put a burden on the global aviation biofuel market growth.
This report also provides the existing competitive scenario of some of the key players of the aviation biofuel market which includes company profiling of GEVO (NASDAQ: GEVO), PetroSun, Inc. (OTCMKTS: PSUD), Archer Daniels Midland Company (NYSE: ADM), Honeywell International Inc. (NYSE: HON), Targray Technology International, Argent Energy, KFS Biodiesel GmbH & Co. KG, Shirke Energy, and Red Rock Biofuels.
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The profiling enfolds key information of the companies which encompasses business overview, products and services, key financials, and recent news and developments. On the whole, the report depicts a detailed overview of the aviation biofuel market that will help industry consultants, equipment manufacturers, existing players searching for expansion opportunities, new players searching possibilities and other stakeholders to align their market-centric strategies according to the ongoing and expected trends in the future.
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Information Day at The Carroll Center
Are you new to vision loss? The Carroll Center for the Blind has information to help you.
If you're newly blind or experiencing significant changes in vision and want to know what kind of services the Carroll Center for the Blind offers that can help, join us for one of our Information Days. Information Day serves to provide consumers, families, professionals, and students an opportunity to learn about the process of rehabilitation, specifically as it relates to our different programs.
Important reasons you should attend:
- Select appropriate rehabilitation or technical services through "informed choice."
- Hear practical suggestions of staff and alumni who are visually impaired.
- Meet and mingle with other visually-impaired consumers.
- Learn about assistive technology and how a blind person can use a computer.
- See demonstrations of the latest devices in the Low Vision Clinic.
- Consider employment opportunities presented by our Job Placement Specialist.
- Participate in discussions about dealing with vision loss.
- Tour our campus, dormitory and technology center.
IMPORTANT NOTICE: Vaccinations are required to attend our in-person Information Days.
Event Details
When: Thursday, April 7, 2022
From: 10:00 A.M. to 2:00 P.M. ET
Where: The Carroll Center for the Blind