text:
Teach your students about the history of Native Americans and present-day Native American cultures with interactive online activities, book resources, games, and art projects.
Native American Perspective: Fast Turtle, Wampanoag Tribe Member
Experience the events of 1621 through the eyes of a Wampanoag warrior counselor.
1–2, 3–5, 6–8, 9–12
As part of Scholastic's The First Thanksgiving student activity, we traveled back to 1621, the year of the first Thanksgiving feast celebrated by the Pilgrims and the Wampanoag Indians. The following is a conversation held with Russell M. Peters (1929-2002), a Mashpee Wampanoag leader, Native American rights advocate, and author from Brookline, Massachusetts. During the interview, Mr. Peters answered questions as a Wampanoag Indian in 1621, using his Wampanoag name, "Fast Turtle." Below are his answers to questions from students.
Fast Turtle is a Wampanoag who lives in Massipee, the area just west of Plimoth. He has a wife and two children. When he was a boy, Fast Turtle was chosen and trained to be a pniese (pa-NEES), a special kind of warrior counselor.
Each pniese is selected for his spiritual power, physical strength, courage, and wisdom. They advise the chief, or sachem (SAY-chum), and help settle differences with other communities.
Fast Turtle has just returned from the three-day feast in Plimoth. He and the sachem Chief Massasoit were among the 90 Wampanoag who joined the celebration.
Relationships With the Pilgrims
What did you think of the Pilgrims when they first arrived?
When the Mayflower came, first to the outer arm of the Cape and then into Plimoth, we looked on them with apprehension and great curiosity. It was much larger than our biggest canoe. As they landed, they brought a lot of baggage with them and seemed like they were here to stay. We knew that there would be great changes in the way we would live.
Had you ever seen a boat as large as the Mayflower before?
Wampanoags have seen large boats before the Mayflower. Explorers like Verrazzano and Cabot looked around Wampanoag territory. The Vikings from the north frequently sailed into the area. European fishermen from Spain, Portugal, France, and Ireland fished for codfish off our coast years before the Pilgrims came in 1620.
How did you speak with the Pilgrims? Did you speak English or did they speak your language?
Good question. Indians spoke a dialect of the Algonquin language. A few spoke some English even before the Pilgrims landed at Plimoth in 1620. They learned from the English fishermen who fished for cod. Samoset was an Indian who said "Welcome, Englishmen," much to the surprise of Miles Standish and William Bradford. Squanto, a Wampanoag, also spoke English, which he learned when he was in England. When he returned, Squanto served as an interpreter between the English colonists and the Wampanoag people. Eventually, most of the Wampanoags did learn to speak English.
Who were some of the Native Americans who spoke English with the Pilgrims?
Samoset greeted the Pilgrims in English in March of 1621. He strode into the Pilgrims compound and said, "Welcome, Englishmen." The surprised and somewhat apprehensive Standish and Bradford muttered back, "Welcome." They wanted to know where he learned English words, and he told them that he learned a few English words from fishermen who came to the area periodically.
Squanto, a Wampanoag, also spoke English, which he learned when merchants took him to England before 1620. He was an interpreter for the Massasoit and the English colonists. He was particularly helpful to the colonists, and the other Wampanoags were suspicious of Squanto's association with the Englishmen. He died a premature and mysterious death.
Did you ever feel at any time that the Pilgrims were your friends? If you did, when did your feelings change?
Yes, in the beginning there was a fair exchange of good deeds between the Wampanoags and the Pilgrims. During the first harsh winter over half of their number died of cold, malnutrition, and other diseases. During the spring of 1621, the Wampanoags were very helpful in teaching the English to adjust to the climate, the environment around them, and for this the English were grateful. They met the Massasoit Osamequin, who provided protection and help during the next few years.
As the numbers of English increased and the settlements grew, the English began to make demands on the Wampanoags. Attempts were made to make English the language to be spoken. Plimoth Colony extended their court jurisdiction over the Wampanoag people. Missionaries attempted to convert the Wampanoags from their religion to Christianity. These things were done in the interest of improving the Wampanoag mind and spirit, but in the process it did much harm to the native culture and spirituality.
What did the Pilgrims think of you?
The English had been told that the inhabitants of the New World were savages, so they were afraid of the Wampanoags. An Indian named Samoset came into the new village in the spring of 1621 and began a friendship with the Pilgrims. Samoset introduced Miles Standish and William Bradford, Europeans, to the Wampanoag leaders and a friendship was made that lasted for more than 50 years.
What kinds of diseases did the Pilgrims expose the Wampanoag to?
When the Pilgrims landed in 1620, they brought diseases like smallpox and diphtheria. Some English purposely distributed diseased blankets to the unsuspecting Wampanoags, thus wiping out entire villages. Eventually the Wampanoag built up a tolerance for some of these diseases and were able to withstand the terrible effects of European diseases.
Did the Pilgrims turn against you because you had different-colored skin?
The color of their skin did point out the differences. The language differences prevented good communication between the Pilgrims and the Wampanoags. It was obvious from the beginning of the Pilgrim–Wampanoag relationship that there was a complete lack of understanding and mutual respect. The English had been told that the Wampanoag people were savages and needed the help of the white man to become civilized.
What were some of the religious differences between Natives and Pilgrims?
The Pilgrims were sometimes called Puritans, a group that had very strong religious beliefs. They were very serious and sanctimonious and felt that the Wampanoags should practice the Puritans' religion, Christianity, and observe their rules of conduct. Keep in mind that these were the same people who were escaping religious persecution in Holland and England.
Can you tell me what effect John Elliot's work had on the Native Americans of New England?
John Elliot was an early missionary who made a valiant effort to Christianize native people. He did not recognize that the Native Americans had their own religion and proceeded to convert them. Praying Indian towns were established in Natick, Roxbury, Mashpee, Martha's Vineyard, and Herring Pond. John Elliot attempted to learn the Algonquin language, and he translated the Bible into that language. The native people were fascinated with the concept of praying and preaching. To them, the ceremony and ritual of the service was interesting, even though they did not understand it. As the English settlements expanded, the Christian praying villages were used as a refuge for Indians who were displaced by the new settlers. When the so-called King Philip's War took place, John Elliot's praying Indian village was evacuated and the Natick Indians were banished to a place called Deer Island, where many of them died over the winter.
What kinds of weapons did the Pilgrims bring? What kind of weapons did the Native Americans have?
When the Pilgrims landed in Plimoth, the military leader was a man named Miles Standish. He and most of the men carried muskets, which were used for hunting and protection of the village. The Wampanoags had no such weapons and were deathly afraid of the white man's musket. We called it a thunderbolt that could kill. The Pilgrims carried a strange book, their Bible, as they marched to church every day. Each was a weapon in its own way, because the Pilgrims wanted the Wampanoags to embrace the Christian religion and to discard their own religion.
The Wampanoags had bows and arrows and spears, which were used for hunting as well as for protection of their territory. In addition, they had tomahawks made of stone and knives made of shells or sharp shale.
Were there ever any confrontations between the white settlers and the Native Americans? If so, what were they?
The Wampanoags had many disagreements with the white man, primarily over land issues. At first the Pilgrims were friendly with the Wampanoags, because they helped them learn the environment and how to survive on the land. As the settlers moved in, they often settled on traditional or ceremonial land of the Wampanoags, which was often hotly disputed. Eventually this led to wars between the English and the Indian tribes around them.
Knowing what you know today about how the Native Americans were sent to reservations, do you wish that your ancestors had never welcomed the Pilgrims?
Life was good before the English came. I am only sorry that we could not share the bounties of this land in a more equal way. In our culture we feel that no one owns the land. The earth belongs to all of us and we are to take care of Mother Earth. It is obvious that the settlers were after land — our land. We now have very little of our land left.
The 1621 Thanksgiving Feast
Tell us about the first Thanksgiving.
In 1621, the Wampanoags were just getting to know the Pilgrims. The English were still learning how to cope with the weather and harsh living conditions. The native people showed the Pilgrims how to gather food, how to fish and hunt. They told them what was good to eat and what not to eat. For those that survived the first harsh winter, we had admiration and helped them to adjust to the new land.
When the Wampanoags helped the Pilgrims bring in their first crop in the new world, there was a great feast during that harvest time. According to the Pilgrims, about 90 Wampanoags crashed the party and brought with them all sorts of delicacies. The Wampanoags usually celebrated their harvests with food and rejoicing. They brought venison (deer meat), wild turkey, rabbit, woodchuck, lobster, clams, mussels, potatoes, sea bass, bluefish, and many other delicious foods. Wampanoags also brought corn, beans, and squash to the feast, and even showed the Pilgrims how to cook the food. The Pilgrims were very appreciative of the gifts, and the 90 Wampanoags who crashed the party had a wonderful time.
When the first Thanksgiving was celebrated, all of the bounties of the land and the sea were made a part of this celebration. The Pilgrims got on their knees, closed their eyes, and thanked their God in their own way. They remained silent for some time, then opened a book and spoke strange things. The Wampanoags thanked the Great Spirit for the all of the bounties and blessings of food and drink that he bestowed upon them.
This became an annual tradition that Americans call Thanksgiving Day.
What was your favorite dish at the first Thanksgiving?
My favorite food at the feast was wild turkey and lobster. I also liked the new English dish they called "Indian Pudding."
Did the Wampanoag people eat turkey before the arrival of the Pilgrims?
Wampanoags ate wild turkey long before the English came to Plimoth Colony. In fact, we introduced the delicious bird to the English on the first celebration held in 1621.
Did the Pilgrims and Native Americans eat with forks and knives like we do?
The Pilgrims ate with their hands and little short tools with which they shoveled food into their mouths. They also used a cloth to wipe their face even as they ate. It was quite strange behavior. The Wampanoags used their hands and fingers to eat their food. We used the Pilgrims' cups to drink water. What a neat way to drink.
Did Hobbamock go to the harvest feast?
Hobbamock was a guide for the Pilgrims when they explored places to settle the new people that were coming to the colony. At the celebration, about 90 Wampanoags joined in the feast, and I believe that Hobbamock was included in the group.
Did you have to travel far to participate in the first Thanksgiving?
I traveled just down the beach from Manomet to Plimoth for the first celebration of the harvest. It took me one hour to get there.
What other activities occurred at the Thanksgiving feast besides eating?
The Wampanoags engaged in games of skill, such as lacrosse and football, but were unable to entice the English to join in the games.
What did you wear to the feast?
I wore my finest deerskin shirt and leggings. The shirt was decorated with the purple shells from the quahog that we got from Popponesset Bay.
Wampanoag Tribe
Who were the Wampanoags?
The Wampanoag people were Eastern Woodland people who spoke a dialect of the Algonquin language. While many of the words are similar, there are dialectal differences. The tribes are located from Canada to South Carolina and west to Wisconsin. We are hunters and gatherers and actually cultivated crops such as corn, squash, and beans. We lived close to the ocean and relied heavily on fish and game for our sustenance. We were a friendly people and enjoyed good relations with the other tribes that lived near us. Some of these tribes are the Massachusetts, the Punkapogs, the Narragansett, and the Nipmuck tribes.
The Wampanoags were here thousands of years before the Pilgrims arrived in Plimoth. When the Pilgrims landed in Plimoth, they landed in the midst of Wampanoag territory and spread their settlements throughout the area. Today, there are still Wampanoag people who live on their land in Mashpee, Gay Head, and other areas in southeastern Massachusetts.
How did the Wampanoag migrate to North America?
I do not know the migration path that the tribes in the Northeast used. However, there is evidence that we have been here for more than 10,000 years.
What does the word Wampanoag mean in English?
Wampanoag means "land where the sun comes up first." We are called "People of the First Light" because we see the sun first.
How many people were in your tribe?
There were more than 5,000 Wampanoag people. Many of our people died from disease brought over by the white man. Later the Wampanoags developed immunity to most of those diseases.
What is it like belonging to a tribal group?
I am very proud to be a Wampanoag. Where I live in Massipee, I can hunt and fish and live in harmony with Mother Earth. We have the ocean, bays, rivers, and lakes, which are filled with fish. My family has a good home and we are happy with our Wampanoag way of life.
What are some the names of your neighboring tribes?
To the west of us are the Narragansett tribe and the Pequot tribe. To the north are the Passamaquoddy, Penobscot, and the Malisite tribes. To the northwest are the Nipmuck and the Mohawk tribes. And to the northeast are the Mohegan, Schaghticoke, Malaseet, and Mic Mac. We are all part of the Algonquin-language group, but speak different dialects of that language.
How did the Wampanoags travel around?
The Wampanoag people traveled mostly by foot. They moved from their winter homes, which were well inland, to a place where they planted their crops in the early spring. After a month or so at the fields, they packed up and moved closer to the ocean, where they caught herring, clams, oysters, and lobster.
Sometimes they had clambakes for the entire tribe during the warm days of summer. They played games, swam in the ocean, and rejuvenated themselves after the long hard winter. In the fall at harvest time, they retraced their steps and harvested their crops and prepared for the winter. Finally, they moved back to their winter place to complete the cycle.
Did the Wampanoags have horses in their villages?
The Wampanoags did not have horses before the Europeans came to these shores.
What is your chief's name?
My chief's name is Osamequin. Osamequin means "Yellow Feather." The Pilgrims call him Massasoit. Massasoit is the Wampanoag word for sachem, or chief. He is the Grand Sachem of the Wampanoag people.
Who was the greatest chief of all times?
The greatest Wampanoag chief was Osamequin.
What was the most popular Indian name?
A popular Indian name was Tisquantum, from which the name Squanto derived.
How many Indian tribes are there in all?
There are more than 500 federally recognized Indian tribes in the United States, and many more that do not have treaties with the United States. In New England, where the Wampanoag people live, there are 15 Indian tribes. Most of them have land near the ocean.
How did the Wampanoag people communicate without having television, radio, or computers?
The Wampanoag people had a communication system that is still used today. They relied on the spoken word and symbols that told a story and sometimes recorded history. Sometimes they used drums to send messages to tribe members who were some distance away. Smoke signals were also used. The young men were trained in running long distances. The training gave them endurance and strength to carry messages from one place to another.
It is hard to imagine a world without TV, radio, and computers, but the Wampanoag children did just fine without them. They hunted and fished, built wigwams and canoes. They did things that were necessary for survival.
What group of people were the first to make contact with the Wampanoags?
The first foreign people to come visit my people were the Viking explorers. That is when we first saw metal weapons and tools. The size of their boats just blew our minds. It was a very memorable experience.
Daily Needs of the Wampanoag
What are the natural resources that you used to help meet your basic needs?
The Wampanoag people were close to the earth and were able to get food and clothing from animals that they hunted. Wampanoags grew vegetables, such as corn, beans, and squash. These vegetables were called the "Three Sisters." The Wampanoags also used herbs and roots for medicines and preservatives for food. Their shelter was made of cedar saplings and bark. This housing was called a wetu. It was quite comfortable, even in the winter. The cooking fire was inside, and the smoke was able to get out through a hole in the roof.
How did the Wampanoags keep themselves clean? Where did you bathe?
They used leaves or grass or other organic material to clean themselves after going to the bathroom. They took showers when it rained, and bathed in ponds and pools almost every season, except during the extreme cold winter months. Wampanoag people were very clean. They swam in the warm weather and went to the sweat lodge in the cold weather.
How did you brush your teeth?
We brushed our teeth with mint leaves and short pine bristles. The mint leaves a refreshing taste in the mouth.
How did you get your water?
Wampanoags had a plentiful source of water. Some came from underground springs, but our main source of water was the rivers and lakes in the Massipee area.
Can you tell us about your sleeping habits?
I am in the habit of going to bed when the sun goes down. I awake at sunrise and love to see the sun rise over the ocean. Morning is special to me.
How were sick people cared for? What happened to people who became really ill?
Every tribe had a medicine man or medicine woman who was familiar with remedies for almost every kind of illness. The Wampanoags also had a sweat lodge which was used when illness required it.
Wampanoag Children
Did Wampanoag children receive their education in a formal school-type atmosphere? Was education different for boys than girls?
We did not have school in the same way you have school. We had no TV, computers, visual aids, radios, or school buses. Before the English came to these shores, Wampanoag children learned how to do things by watching their parents or tribal elders. The village was the classroom, and the extended family was the teacher.
The young girls learned from following their mothers, aunts, and elders of the community. They watched their mothers gather wood, light fires, and cook the food for the family. They also learned how to stretch and tan leather for clothing and also how to sew. They learned how to gather food and berries, plant crops, tan leather from animal skins, make a wigwam, and cook. The learning sometimes took long hours and over many years before the girls grew into young women and had their own families.
Young boys learned at the side of their fathers, uncles, and tribal elders. The adults taught us about the seasons, what animals were good, where the fish were located and how to catch them. We became proficient with the bow and arrow and spear and learned to run long distances. For boys, our jobs were to be good hunters, fisherman, and protectors of the Wampanoag territory.
So the answer to your question is that the Wampanoag lived in a different environment that called for a drastically different way of learning what was necessary to survive. As kids, we played games that developed our skills and body coordination. We also learned endurance so that we could travel long distances in preparation for future endeavors.
Do Wampanoag girls and boys help with the corn planting?
Young girls and boys are taught how to gather rocks and sit in the corn watch to drive away birds and animals that get into the garden to steal the seeds. A corn watch is a tower erected near the cornfields.
What games did Wampanoag girls and boys play?
Early on, both boys and girls played many games that developed their hand and eye coordination, so they could develop other skills as they grew older. Some of the games were the ring and pin game, lacrosse, football, swimming games, and long-distance running races. All of these games were used to develop endurance, accuracy, and precision.
Did Wampanoag children have pets back in the 1600s?
Wampanoag children had pets such as dogs, which were used for hunting and protection of the village, rabbits, skunk, and some other wild animals that they could train. The children had to keep a sharp eye on their pets lest they wind up in someone's pot for supper.
If a skunk was going to become a pet, it had to be de-scented first. After that, the skunk was a delightful friend. They did not have pigs or domesticated cats.
Baby bears also made good pets while they were small, but when they got older there were two problems. One, big bears ate a lot of food. Two, as they got larger they became dangerous. They were returned to the wild.
When you were a boy, what was the hardest thing in life?
As a Wampanoag boy, the hardest thing in life was keeping warm in the winter. To prepare for the harsh months, my family worked hard all year to make sure there was enough clothing and blankets to keep us warm when the snow fell. We had to help the tribal adults gather food that could be stored and saved for those hard months. We learned the habits of the winter animals so that we could track them in the snow so we could have meat and fur in the winter. It was my job to gather and store wood for the fire we used for heating and cooking. We had a busy life just to survive. We also had games to keep us occupied so that we would not be bored stiff. Our elders were great storytellers who gave us the history of our tribe and great stories about our hunters and warriors.
Why did 11-year-old boys have to go out by themselves and live in the woods?
If their trainer felt that a Wampanoag boy was ready, when the boy was 11 or 12, he was tested to determine if his hunting skills were developed. This was his school, and hunting was a very important lesson to learn.
Food and Hunting
How did the Wampanoags get their food? Did the Wampanoags ever face starvation?
Traditionally, the Wampanoag women planted food crops such as beans, corn, and squash. These were staple foods that could remain edible for many months. The Wampanoags also grew potatoes, which were another hearty food that would keep well in the winter months. In addition we were great hunters and fishermen who fed our families deer, rabbit, woodchuck, and duck, as well as all sorts of fish. The saltwater bays near the ocean provided food such as quahogs, clams, oysters, and mussels. We always knew what was in season so that we never went hungry or faced starvation.
Wampanoags were also great cooks. Even the men knew how to make a clambake big enough to feed the whole tribe. For desserts, there were wild strawberries, plums, cranberries, and other wild fruit.
Life was good before the Europeans came, and we enjoyed all the bounties provided to us by the Great Spirit. Occasionally, we would have a feast to thank the Great Spirit for the generous bounties he bestowed upon us. After the Europeans settled on our land, many changes took place which affected all the Wampanoags.
What kinds of food did the Wampanoag like to eat?
The Wampanoags ate all kinds of game animals, including deer, bear, rabbit, woodchuck, skunk, turtle, and squirrel. In addition, the Wampanoag ate a wide variety of fish. Mashpee Lake contained bass, pickerel, sunfish, and perch. In the spring, herring would darken the Mashpee River; there were so many of them, one could catch the herring with one's hands. Also, in Popponessett Bay, there was an abundance of shellfish, including quahogs, oysters, clams, and mussels. The bay was also filled with eels, which are delicious when cooked right, and lobster, crabs, flatfish, scup, and occasionally sea bass. Wampanoags also liked pheasant, wild duck, and the geese from up north.
What are the "Three Sisters?"
Wampanoags call corn, beans, and squash the "Three Sisters," because they were compatible and could grow in the same hill of earth.The corn grew, and the beans used the corn stalk to climb, and the squash just spread out to the side.
What kind of corn do you eat?
I eat crystal white corn, which was a special strain of corn grown in Mashpee.
Describe a typical hunt.
I was sent out on a hunting expedition to gather meat for our tribe. I left just before the full moon in order to have light at night for traveling and hunting. I was after deer and moose, although I would have liked to encounter a black bear. I also wanted to be able to find any of these animals close to home so that I would not have to carry the animal so far. A moose or bear are very heavy and would require much strength to carry them back home.
Before the hunt, my friends and I offered a prayer for the animals that we were going to kill. We know that even the animals have spirits and we want them to know that we have respect for the life they are about to give up for our tribe. Our hunting party got a deer and a bear on this trip, and we made sure that we used all parts of the animals. We stripped the fur for clothing and for blankets. The meat was carefully packed to take back to our village. The bear grease was saved for cooking and medicinal purposes.
On the third day, our hunt was over, and we returned to camp with enough food to feed the entire village. The Medicine Man said a prayer to thank the Great Spirit for a successful hunt.
Are you a hunter?
I am a great hunter and have learned to hunt for food since I was a little boy. My father and my uncles taught me to hunt and fish for food for the tribe. Game is plentiful in Mashpee, and we learned the habits of the animals as part of our training. We also learned not to kill any animal unless it was going to be eaten for food.
Before we kill an animal, we offer a prayer to the Great Spirit and pay our respects to the animal. If the Great Spirit guides our arrow straight, then we make sure to use all parts of the animal. The tribe eats the meat, the bones are used for tools, and the skin is used for moccasins or clothing. Thus, we have paid our respects to the animal.
Do Wampanoags use guns for hunting and for protection?
Wampanoags do not have guns. We use bows and arrows and clubs for hunting and for protecting our territory.
How were deer hunted?
The Wampanoag people are very respectful of anything that has a life, including deer. We only hunt deer when there is a need for food. A prayer is offered for the deer, and then the hunt begins. When a deer comes into range, the hunter shoots with great accuracy to bring the deer down with as little pain as possible. When the deer is processed, the Wampanoags use every part of the animal. The hide is used for clothing or moccasins, the meat for food for the tribe, and the horns and hooves are used for tools. A prayer is offered to the Great Spirit to thank him for the deer.
Are there any buffalo near your home? What kinds of animals do you hunt for food?
There are no buffalo near Mashpee. They are located in the plains of the West, where they have plenty of grass and grain to eat. Near Mashpee, we have bear, deer, moose, wild turkey, rabbit, woodchuck, skunk, and birds of all kinds. We use all of these for food, and the skins of some animals for clothing and shelter.
How did the Wampanoags make rope for their hunting snares? Who made the snares, men or women?
The Wampanoags were able to weave the rope out of hemp and tall grass. You probably saw woven mats inside the wetu. Both men and women were very proficient in making the snares, although the men were the ones who usually tended the traps to get the animals caught in the snares. Animals such as beaver, woodchuck, rabbit, and other small animals were caught this way.
What are your favorite foods?
My favorite food is lobster, stuffed with blue claw crab taken fresh from Popponessett Bay. To go along with this, I will have fresh yellow corn, potatoes, and wild onions. As an appetizer, I will have steamed clams with a few mussels thrown in. For dessert, I will have Indian pudding. This is not a meal to hurry. The meal is served over a three- or four-hour period, with adequate time to nap.
How were your canoes made?
The Wampanoags made two types of canoes. The one you saw at Plimoth Plantation at the Wampanoag Village was a wooden dugout canoe. It is made by selecting a large, wide-girth pine tree that is then carved out. We don't have metal axes, so the primary method of making the canoe is by burning out the inside. Once the fires are lit, they must be carefully tended lest they burn a hole on the boat. After many countless days of burning and gouging, the canoe is ready for launching. It is very heavy, but once in the water it is good transportation.
The other type of canoe that the Wampanoags used were made of supple cedar or ash saplings. These were bent into shape and covered with bark from a white birch tree. The bark was sewn with deerskin leather and sealed with pine pitch. This made a very swift boat that could travel long distances.
Tools and Weapons
How do you make your tools?
The Wampanoags used many things to make tools. We made our tools out of things that were available around us. For example, we used quahog shells to scrape leather, squash gourds, hold water, and manipulate animal horns and bones into tools. Rocks and shale were used to make axes or tomahawks. Certain types of stone could be used to make arrows for bows or flint for making fire.
How do you use your weapons? What are your weapons like?
Wampanoag men protect their villages. They learn how to make and use things like bows and arrows as toys when they are little. As they grow older and develop their skills, they learn how to use these for hunting and then for protection against enemies. They also know how to make knives from sharp rocks and shale. They also use roots and rocks to make war clubs.
How sharp were your arrows? What materials were they made from? What about knives?
Our arrows were very sharp. They were made of flintstone, rocks, and shells. Knives were made of sharp shells or flintstone and sometimes bones of animals.
How did you make your pots and pans?
Wampanoags made clay pottery. Some vessels were used to carry water, others were used for cooking. Before the English came, we did not have metal pots for cooking. If we needed to cook something, we cooked over a fire. Sometimes we cooked on hot rocks with seaweed to have a feast such as a clambake.
Is giving pots a sign of affection in your culture?
Wampanoags only got metal pots after the English came to these shores. Wampanoag people were excellent pottery makers and made exotic pottery vases and pots. These were used to hold liquid and for cooking. Sometimes, the pots were given as gifts as a show of affection.
In what kind of homes did Wampanoag live?
Wampanoag people lived in wetus, or wigwams, which were made of ash or cedar saplings that were bent into an arch and covered with bark from poplar or ash trees. There was a hole in the roof to let the smoke from the cooking fire out of the wetu. Inside there were sleeping racks covered with animal furs to make a comfortable sleeping pallet. The wigwam, or wetu, was warm and provided comfort in the winter and coolness in the summer.
Did you ever live in a teepee or a pueblo?
Teepees were built by the Indian tribes who lived on the plains, where the buffalo roam. Pueblo Indians who lived in the Southwest built pueblo structures of mud, clay, and straw. Oftentimes they would build their homes on the side of cliffs and in the hills of the Southwest.
How big was a wigwam inside? What did you put inside it?
Wigwams, or wetus, were usually made for a single family and were big enough to accommodate the mother, father, and all the kids. The wetu had benches for sitting or sleeping. The beds were covered with deerskin and keept us nice and warm at night. Some foods were hung from the sides of the wetu, and clothing and furs were laid out on the benches. Food and pottery were stored under the benches. A fire pit was in the center of the wetu, under a hole in the roof. The fire heated the house and was also used for cooking. Sometimes I used bulrush mats to keep me warm.
How were longhouses built? What were they like?
Wampanoags built longhouses for two or more families and for tribal meetings. The longhouse was built of cedar saplings, which were bent in a curved shape and tied with hemp. As the longhouse took shape, some members of the tribe stripped bark from the trees to cover the frame of the house. A hole flap was cut above the fire pit, which could be opened to let the smoke out. There was a hole flap for each fire in the longhouse. The longhouses and wetus were comfortable both summer or winter.
Clothes and Jewelry
What is your clothing made of? How long does it take to make a complete outfit?
My clothing is made of deerskin, which is designed to keep me warm and to prevent bushes and twigs from scratching my skin. My moccasins are made of rabbit skin on the inside and deerskin on the outside.
I am fortunate to be married to a good woman who knows how to scrape and tan the leather of animals that I get. The tanning process takes a few days to scrape and soften the leather. The sewing of the clothing will take a couple of days.
If my wife feels extra generous, she will decorate my tunic with feathers and brightly colored quahog shells. Small pieces of leather can be used for a hat, and a beaded belt would finish off the outfit. Total time to complete the outfit would be about one and a half to two weeks.
How did you make beads for your necklace? For what purposes were the beads used?
The Wampanoags made their own jewelry from things that were readily available to them. Quahog jewelry was the most popular for Wampanoag men and women. The quahog is a hard-shelled clam taken from the saltwater bays around Mashpee. The shell is hard, and the outer part of the shell is a deep purple. The shell was broken, and the purple part of the shell was shaped into beads. Wampanoag quahog beads were famous throughout Indian country and were used as items of trade and for ceremonial gifts to other tribal leaders. The Wampanoags used these beads to decorate their clothing and head dresses.
What else did Wampanoags use for jewelry and decorations?
Wampanoags also used feathers, shells, deer antlers, and red ochre to create colorful decorations.
I've noticed that eagle feathers were worn in the headdress of some braves but not all. Why was this?
The eagle feather was highly prized and was usually earned by the warriors for a brave or unusual deed. The eagle feather was worn with pride.
Why did women do so much of the work?
Wampanoag women performed many functions in the tribal village, but so did the men. The work was divided according to who had the skills. Making clothing was a woman's job, and indeed it was hard work. The men, on the other hand, did the hunting and fishing and protected the village. This, too, was hard work, which was necessary to sustain the village.
Beliefs and Celebrations
What is your religion?
The Wampanoag people generally practice Wampanoag Spiritualism. In this religion, our people believe in the bounties of Mother Earth and thank the animals, the plants, the winged ones, and the fish from the ocean, as well as all things which create the circle of life. Today, many of our people practice some form of Christianity. However, at events such as births or deaths or weddings, the Medicine Man is called upon to perform traditional tribal ceremonies.
How and why did the Wampanoags celebrate?
The Wampanoag people were very close to Mother Earth and many of their celebrations came at a time when there was a change in the season. For example, the spring celebration was especially joyous after a long cold winter. They would dance and sing around the fire, feast on venison and rabbit and tell stories of days gone by. These celebrations served the purpose of reinforcing the history of the tribe through oral tradition and of giving the tribal elders a position of honor.
In the summer, the Wampanoags hold a traditional powwow, which is still carried on today. Tribes from all over the country join us in this celebration. The Wampanoags conduct tribal business and the Medicine Man conducts name-giving ceremonies.
The fall celebrations usually are related to the harvest and huge feasts are held to celebrate the blessings given by the Great Spirit.
In the winter, the tribe gathers in the longhouse for social events or to celebrate a successful hunt. Food plays an important role in Wampanoag celebrations, and much credit is given to the creator for providing all these blessings.
Do the Northwest Indians still have potlaches?
Yes, the Northwest Indians still have potlaches, and the tradition is spreading east to the Wampanoags. In our potlach, the Wampanoags exchange gifts and try to give away things of value to other people in the tribe.
Did your family get to attend feasts such as the clambakes?
My family always attended the feasts, especially the clambake. The clambake was a community event, and everyone participated in doing the work. When the food was cooked, everyone ate to their heart's content. Clambakes are still done today in the traditional way of the Wampanoag.
About Fast Turtle
How did you get your name? What is your name in the Wampanoag language?
My name was given to me by the Supreme Medicine Man of the Wampanoag Nation. I am of the Turtle Clan, and since the Medicine Man was my brother, who is named Slow Turtle, he used a little humor to give me my name, because as a young boy I could run very fast. I used to run the quarter mile in 50 seconds. After I graduated from college, he thought Fast Turtle would be a good name for me. In the Wampanoag language I would be called Chicatoonipa Pinchek.
What are the names and ages of your children?
My children are named Tisquantum, aged 10, and Noonapokus, aged 7. They are both well into their apprenticeship. Noonapokus is already a good cook. She is named Wood Turtle because she has red hair similar in color to the underbelly of the wood turtle. Tisquantum is a great hunter and has already shot five deer with his bow and arrow.
Wampanoags Today
Where do you live presently? Why do you enjoy living there?
I live in Brookline, Massachusetts, and in Mashpee, Massachusetts. I like Mashpee the best because it is on Cape Cod, near the ocean and wonderful freshwater lakes. Growing up there was a great experience, because there was plenty of space for hunting and fishing. The Wampanoags have an Indian Meeting House, which was built in 1684 by the early Christian missionaries. They still live in the same place as their ancestors. I like being close to Popponessett Bay, where there is an abundance of shellfish. The scup and flatfish are plentiful, and wild plums thrive in the summer months. We enjoy many of the same things as our ancestors.
What are some of your hobbies? Do you have modern-day conveniences?
Some of the hobbies that I enjoy are golf, bridge, music, and on occasion, I write poetry. I have written three books: The Wampanoags of Mashpee; Clambake, and Regalia. Most of the poems and books I write are about Mashpee and the Wampanoags. I feel that this is important, because most of the history of this part of the country is about the Pilgrims. I am interested in telling the story of the Wampanoag people.
I have modern-day things such as a Ford Taurus, a set of golf clubs, radio, television, and a Power Macintosh computer.
Do Wampanoag still celebrate an annual feast?
We have a number of feasts during the year. Wampanoags usually have a celebration when the seasons change or when the men have had a successful hunt or when the lobsters are plentiful, and particularly in the fall, when the crops are harvested. The clambake is one feast that is held when the clams and lobsters are plentiful. Large rocks are heated, and the food is cooked on the rocks for the entire tribe. After a hunt, deer, rabbit, wild turkey, and other delicious game foods are cooked over fires in the village compound. The Medicine Man always gives thanks to the Great Spirit for the bounties of Mother Earth.
From a historical perspective, how do the Wampanoags view the importance of the first Thanksgiving?
In looking back on this event, many Wampanoags view the feast in the fall of 1621 as a significant, but sad, event that led to the settlement of Wampanoag land by English settlers. At the time of the feast, it was quite natural to celebrate the bounties of the fall harvest and the availability of deer, wild turkey, fish, and foul. The Wampanoags shared their knowledge of the land and sea around them with the Pilgrims. This could have been the beginning of a genuine and lasting friendship, but it did not happen. This could have been caused by language and cultural and spiritual differences.
We were different, but the differences were not irreconcilable. The Pilgrims, who were escaping religious persecution in Europe, were quick to impose their religious beliefs on the Wampanoags without stopping to realize that these people had a religion of their own. While they were literate and rational along European standards, the Europeans knew little about survival in a world where they were not surrounded by food and comforts of life. The Wampanoags, on the other hand, were as one with the earth and their surroundings. They knew how to build sustainable shelters, understood the food sources, and could clothe themselves. They knew how to make canoes and could travel anywhere in winter or summer. The Wampanoags also belonged to the Algonquin-language group, which covered a wide geographic area; thus they were able to communicate with people from what is now Canada to South Carolina and west to Wisconsin.
If I could go back to 1621, I would work very hard to create a good working relationship with the Pilgrims that would include mutual respect for language and culture. There is so much that could be shared that would make the Pilgrims and the Wampanoags stronger. For this we would be truly thankful.
Can you give us any unique information about the Wampanoag?
When you study the Wampanoag people, you are studying the tribe that first had contact with the English. The Mashpee Wampanoag tribe is still in the same area as when the Pilgrims landed in 1620. There are plans to create a Wampanoag historic district in Mashpee.
Transcripts of interviews with historical interpreters from Plimoth Plantation to use as inspiration for a Thanksgiving-themed reader's theater


text:
Your are using an old browser version . Please update your browser
By continuing to browse Egyptair.com, you agree to our terms of use , privacy policy and the use of cookies. For more information, please review our cookie policy.
Country and Language
For Special Assistance request;
View current timetable information and indicate the departure or return date of the flight ..to track real time arrival and departure information , visit our Womens Brown Boots Leather Yard Country Standard 4 Walking Long Equestrian Cheap 7 Dark Size UK Outdoor Adults Wide Riding KTY Ladies q04wOxx page
Enjoy one of Egypt's oldest and most popular Red Sea destinations
Marsa Alam is also found by the Red Sea coast, and tourism is just starting to make an impact
Luxor is arguably the finest outdoor museum in the world. Depending on your depth of fascination wi ...

subset: commoncrawl


text:
There are no items in your shopping bag. Yet.
In Stock
Hand pulled screen print of an original drawing by the artist. Printed with water based solvent free inks on domestically sourced canvas, hand signed and numbered. Exclusive to Serena &Lily.
19" x 19"
Origin: Westbrook, Maine
Condition: New.
Erin Flett's bold work is about drawn, imperfect and organic shapes that are hand printed one at a time in her Westbrook, Maine Cotton Mill studio. Erin is a wife, and a mother of two little girls with a passion for vintage finds and living and breathing design. She has won numerous design awards and been published in a variety of design books and magazines.
All art sales are final. Art only available to ship within the United States.
Overall Dimensions: 19" x 19"
If necessary, oil and acrylic paintings can be cleaned with a damp cloth or by a professional art conserver. Works under glass can be cleaned using a glass cleaner, but avoid harsh chemicals when cleaning works under plexi to prevent surface damage.
This item ships via FedEx Ground within 7-10 business days of order receipt.
We want you to be thrilled with your purchase. If you have questions about shipping, delivery or returns, please call our Customer Care team at 866.597.2742 or email us at email@example.com.
Sign up to receive 15% off your first purchase plus early access to special offers, new products, and store events.
In the meantime, explore our collection and find something fabulous.
Looks like you're already on our email list, so you're not eligible for our new subscriber offer. But keep your eye on your inbox for news about our latest loves and upcoming sales.


text:
The Drop reckons this look could be your new wardrobe staple, as this versatile jacket would work with just about anything! The jacket is single breasted with two brown buttons and slightly wider than normal notched lapels. This lightweight jacket is made from cotton, with the added stretch of spandex for increased comfort and mobility. Pair with brown chinos and add a custom fitted white shirt to complete the look! Our suits undergo the highest standard of workmanship, with double stitched lining, hand-stiched lapels, and reinforced buttons - culminating in a 30-step pressing process which leaves your suit fitting perfectly.
Every item is made-to-order, to your exact measurements and preferred fit.
Measurements are given after you checkout
We combine the best of artificial intelligence and hand craft in order to guarantee you the perfect outfit, just the way you want it.
It will fit your body based on the measurements you send us, however if you would like to make any adjustments, we would be happy to reimburse you up to £35 of the alterations which can be carried out at your nearest tailor. We'll even help you find one close by. We're so good at getting the fit perfect first time, that less than 1 in 10 customers take us up on this.
All orders include free worldwide delivery within three weeks so rest assured your order will arrive on time.
We make each suit to your exact measurements, with the fit that suits your style. Read more about our Perfect Fit Guarantee.
Couldn't find your style in our gallery? Send us an image of what you're looking for and we can make it for you.


text:
An Ontario woman died in a car crash on the 10 Freeway in Rialto on Thursday.
Corrina Marie Wilson, 21, was pronounced dead on the westbound 10 at Riverside Avenue, San Bernardino County coroner's officials said.
It was unclear whether she was the driver or a passenger in the vehicle due to the condition of the car following the 2:42 a.m. crash. But coroner's officials said the driver veered off the road, causing the vehicle to overturn.
Witnesses told the California Highway Patrol they saw a man crawl out of the vehicle after the crash.
Reach Melissa via email or call her at 909-386-3878.
Get the latest crime and public safety news on Twitter @IECrime.


text:
By Mason I. Bilderberg (MIB) – June 23, 2014
As you know, i am a global warming skeptic. If you wish to catch up on what i believe and why, i recommend looking to the menu at the top of each page where it says "Global Warming."
Very briefly, this how i split the issue:
I have always had issues with the question, "Do you believe in global warming?", because it's really two questions:
- Has the earth warmed (over some time frame)?
- Are humans responsible?
Because simply answering "yes" to the above question can be misunderstood to mean you agree warming has occurred AND that humans are primarily responsible, i always split the issue:
- I do agree there has been some warming over the last 100 years, BUT
- I'm not convinced humans are the main cause. I'm inclined to think our climate is primarily driven by the same natural forces that have driven our climate since the earth was created 4.5 billion years ago – and humans are a small part of that natural cycle.
Today i want to revisit an aspect of the global warming theory that i covered in my article "Global Warming: I Have Questions."
Specifically, i want to add an addendum to my previous challenges of the much touted "97% of scientists agree global warming is real" meme.
For some background, this 97% figure comes from a study conducted by climate scientist John Cook of the University of Queensland's Global Change Institute and it is quoted ad nauseam by global warming reality deniers as proof that "97% of climate scientists agree global warming is real and humans are the cause."
To date, i had been unable to track down a copy of this 2013 study. I thought maybe i had just been looking in all the wrong places, then i come to find out "the University of Queensland in Australia is taking legal action to block the release of data used by one of its scientists (John Cook) to come up with the oft-quoted statistic that 97 percent of climate scientists agree that mankind is causing global warming.[1]"
More on the University of Queensland threatening lawsuits over the use of Cook's '97% consensus' data for a scientific rebuttal can be found here, here and here.
Interesting, eh? 97% of scientists agree but nobody can use the data in a rebuttal. Gotta love it.
But alas, i finally found a PDF copy of this elusive study and i've had a chance to read through it for myself (PDF copy here) and below is my rebuttal.
This rebuttal of the study doesn't get into the questionable methodology used by John Cook and his fellow authors. I'll leave that for another day and another time. Why? Because i don't want to muddy the waters. I don't need to. Taken at face value, the study does NOT say "97% of scientists agree global warming is real."
Let's start on page 3 of the study where they explain how the total number of papers examined was determined:
The results and their findings are then depicted on page 4 of the study, in this table. The colors are not in the original table; I added these colors to make it easier to follow along with my breakdown that follows.
Interpretation of this data is as easy as 1, 2, 3 …
- 11,944 papers were analyzed.
- 3,896 of these papers expressed a position endorsing anthropogenic global warming (agw).
- 3,896 is 32.6% of the 11,944 papers.
CONCLUSION: 32.6% of the papers agree global warming is real.
That's it. I've done nothing to adjust or interpret these numbers. What you see is what you get: 32.6% of the papers agree global warming is real.
What? What am i missing here? How does Cook et al twist 32.6% into the oft-quoted 97%?
I'll tell you what's missing – and it explains why the University of Queensland is threatening lawsuits over the use of this data for any scientific rebuttals:
They simply ignore the 7,930 papers not expressing a position.
That's right, they simply ignored the 7,930 papers not expressing a position and qualified their 97% findings by saying the "percent of papers with a position on anthropogenic global warming (AGW)".
The bottom line is, without any interpretation, taken at face value, without any qualifying language, this study says:
32.6% of scientists agree global warming is real!
That is the plain language of this study. Period.
Now remember i said i wasn't going to get into the methodology of this study? Well, i'm not. But somebody far more qualified than myself has, and this 32.6% gets horribly worse for the authors of this study.
Find out why there is only a 0.3% climate consensus!
Mason I. Bilderberg (MIB)
Also See:
- 97% Study Falsely Classifies Scientists' Papers, according to the scientists that published them (Popular Technology.net)
- Do 97% of experts agree with the IPCC that human CO2 emissions are causing dangerous global warming? (BurtonSys.com)
Bookmark links:
- Table 3: http://tinyurl.com/oxb6buw


text:
"I plan to use his services, forevermore..."
"Romo seems to really know appliances. He is very confident. On two visits to my home (one for my stove and one for my dishwasher) he had plenty of parts in his truck. No wasted time running off to the store or getting stuck in traffic. He arrives ready to do the repairs quickly, efficiently and his prices seem to be very reasonable. A good, honest, pleasant, reliable, appliance guy is hard to find. I plan to use his services, forevermore!"
John Frank - Mountain View
"I will use him again..."
"Romo came out to fix both my dryer and dishwasher on separate occasions. He is a great guy and easy to work with. Very polite and shows up when he says he is going to. Both jobs were done quickly and reasonably. Offers a 30 day guarantee on the work. I will use him again."
Roberto Mendez - Campbell
"Absolutely awesome service and experience..."
"Our refrigerator was not working properly it wasn't cooling at all. I called Romo's and he fixed my fridge quickly and what he charged us was very, very reasonable. He was a very nice guy, honest and knowledgeable. I would definitely recommend Romo's appliance repair!!! Absolutely awesome service and experience"
Roberto Mendez - San Jose
"Romo showed up exactly as scheduled and did an awesome job..."
"I found Romo via a web search and he called me right back to make the appointment. Romo showed up exactly as scheduled and did an awesome job on my refrigerator. I totally trust him and his work and recommend him highly to anyone who needs appliance help. I already told all my friends about him. "
Nova Sayadian - San Jose
"I can not recommend them highly enough..."
"These people have helped me several times over the years. They've ALWAYS solved my problems perfectly and quickly, including a couple of very subtle problems that most guys would definitely have gotten wrong. I find their prices to be very reasonable, as well. One time they actually gave me very detailed instructions over the phone regarding how to fix a problem myself. Those instructions fixed that problem and they charged me NOTHING. And this was for a problem they had not previously been involved in. I was amazed. The owner makes many (or all) of the house calls himself. A very smart guy, and a very nice one. You can't go wrong with Romo. I can not recommend them highly enough."
Mario Felini - Los Gatos
Refrigerator Repair
We service all brands, including Admiral, Amana, Asko, Bosch, Dacor, DCS, Electrolux, Frigidaire, General Electric, Hotpoint, Jenn-Air, Kenmore, Kitchen Aid, LG Electronics, Magic Chef, Miele, Maytag, Samsung, Siemens, Speed Queen, Sub Zero, Tappan, Thermador, Viking, U-Line, Wedgewood, Whirlpool, White Westinghouse, Wolf and more ...


text:
Welcome to the Love v. Vilsack Women Farmers litigation website. The purpose of this site is to provide information regarding the status of the litigation and to connect with those who have an interest in the litigation and legislation that aims at addressing the women farmers' claims.
The lawsuit Love v. Vilsack, Case No. 1:00CV02502 (U.S. District Court for the District of Columbia) was initially filed on October 19, 2000 by a number of women farmers against the U.S. Department of Agriculture for gender discrimination in the administration of the USDA's farm loan programs.
The plaintiffs sought to have the case certified as a class action on behalf of women farmers and prospective women farmers nationwide who were discriminated against in attempting to obtain farm loans or loan servicing from the Farm Service Agency (FSA) or its predecessor Farmer's Home Administration (FmHA) from 1981 to December 31, 1996 and from October 19, 1998 to the present.
The Court denied the plaintiffs' petition to certify the Love case as a class action lawsuit. The Court, however, stayed the time period for women farmers who would have been putative class members to file claims in Court since the inception of the lawsuit in 2000. The stay of that statute of limitations lifted on June 8, 2015 for most individuals. In November 2016, the Court entered an Order disposing of the plaintiffs' remaining claims in the litigation.
Women farmers seeking information about their rights to pursue claims against the USDA for discrimination in its farm loan programs may seek legal counsel or other assistance to determine their rights and options, including the time period in which they might have to pursue any claims.
Click on Current Status of Love v. Vilsack for more information on the status of the litigation.
IMPORTANT UPDATE (November 2016): On November 14, 2016, the Court issued an Order dismissing all of Plaintiffs' remaining claims. In December 2012, the Court had dismissed Counts III through VI of Plaintiffs' Complaint - claims brought in connection with USDA's administrative claims process. Given subsequent developments, including rulings in a similar case brought by Hispanic farmers, Plaintiffs had asked that those claims be reinstated. However, the Court declined to reconsider Plaintiffs' claims, holding that the Court lacked authority to change the terms of the administrative claims process and that Plaintiffs' claims did not demonstrate a discriminatory purpose on the part of USDA.
IMPORTANT UPDATE (April 2016): USDA filed with the Court a report completed by USDA's Office of Inspector General, following USDA's administrative claims process for Hispanic and women farmers and ranchers. After reviewing the report, Plaintiffs filed a document in Court discussing OIG's findings and again renewing their request for information, discovery, and a hearing regarding the claims process.
IMPORTANT UPDATE (December 2015): Plaintiffs filed a notice bringing to the Court's attention a letter written by the Minority Farm Advisory Committee, a group appointed by the Secretary of USDA, regarding USDA's administrative claims process for Hispanic and women farmers and ranchers. That letter urged the Secretary to reconsider the large number of claims denied in the claims process. Plaintiffs renewed their request for information, discovery, and a hearing regarding the claims process.
IMPORTANT UPDATE (June 2015): USDA filed a Status Report with the Court on June 8, 2015, describing the overall results of its administrative claims process. That report can be reviewed here. Plaintiffs filed a Response on June 11, 2015, in which they asked the Court to require USDA to provide information about the standards applied, allow Plaintiffs discovery on these issues, and hold a hearing on the results of the claims process. Plaintiffs' response is available here.
IMPORTANT UPDATE (April 23, 2015): The Court ordered that the tolling of the statute of limitations for women farmers to file claims in Court similar to those filed by the named Plaintiffs in the Love case will be lifted on June 8, 2015. This means that women who are not named Plaintiffs in the case who wish to pursue claims in court with respect to gender discrimination in the granting of credit and non-credit benefits against USDA for certain time periods (1981 to 1996 and October 19, 1998 to October 19, 2000, and possibly later in time) should act promptly. Certain women who have claims pending in USDA's administrative claims process and who are later informed that their claims are rejected as incomplete, may have a longer period to file gender discrimination claims regarding USDA's loan programs.
UPDATE (November 26, 2013): Today the government filed stipulations of dismissal of the claims of eight of the ten plaintiffs in the Love lawsuit.
IMPORTANT UPDATE (April 2013): On March 25, 2013, the USDA extended the deadline for its voluntary claims process for Hispanic and women farmers and ranchers. Information about the claim process is available through the USDA's website at www.farmerclaims.gov. As a result of this extension, the litigation deadlines set in the Love case have been extended as well.
UPDATE (December 11, 2012): On December 11, 2012, the Court granted USDA's motion to dismiss certain claims in Plaintiffs' Fourth Amended and Supplemental Complaint. Plaintiffs had argued that USDA's administrative claims process violates the constitutional rights of women farmers. The Court's opinion is available here. The Court's decision does not impact the underlying loan discrimination claims of the named plaintiffs. Since then, the Court has set a briefing schedule that begins after the USDA's voluntary claims process concludes March 25, 2013. Thereafter, the government will have until May 1, 2013 to file a motion to transfer the ten individual named plaintiffs' cases, and on or after April 22, 2013 the government will file a motion to end the tolling of the statute of limitations for putative plaintiffs (i.e., all other women farmers similarly situated to the named plaintiffs with regard to allegations of discrimination by USDA in its farm loan programs).
UPDATE (November 12, 2012): National Public Radio recently published an informative story on the plight of women farmers and the challenges posed by USDA's administrative claims program. Click here to read or listen to NPR's story.
IMPORTANT UPDATE (October 18, 2012): Women farmers and their attorneys from Arent Fox LLP issued a press release reacting to the administrative claims program that USDA has opened for women farmers. Click here to review the press release.
IMPORTANT UPDATE (October 15, 2012): On October 15, 2012, Plaintiffs filed papers in Court arguing that USDA's administrative claims program violates the constitutional rights of women farmers because it is less beneficial than programs offered by USDA to African-American and Native American farmers. Plaintiffs' brief is available here.
IMPORTANT UPDATE (September 26, 2012): On September 24, 2012, USDA launched the "Hispanic and Women Farmers and Ranchers Claims Resolution Process" for the resolution of farm loan discrimination claims against the agency. Women farmers who wish to file a claim through the voluntary program will have 180 days to do so – from September 24, 2012 through March 25, 2013. Interested individuals may obtain the USDA Claim Form and other information about the program at www.farmerclaims.gov, a web site run by USDA.
UPDATE (July 13, 2012): Plaintiffs filed their Fourth Amended and Supplemental Complaint with the Court.
UPDATE(June 20, 2012): Following a status conference with the parties on June 19, 2012, the Court issued an Order: (1) allowing plaintiffs to amend their complaint to add claims of discrimination related to USDA's administrative claims program that will be offered to women farmers; (2) ordering USDA to submit the final Claim Form it plans to use in the administrative claims program to the Court by August 3, 2012; and (3) referring the case to a Magistrate Judge from July 13, 2012 until August 24, 2012 to formulate a schedule for litigation and address other issues, including claims of inequity in the administrative claims program.
UPDATE (January 27, 2012): The attorneys for plaintiffs in the Love case sent a letter to USDA Secretary Thomas Vilsack and Associate Attorney General Thomas Perrelli, endorsing the changes made to the administrative claims program, and urging them to make additional changes to ensure that the program is fair and provides appropriate relief for women farmers.
UPDATE (January 20, 2012): USDA filed an updated "Framework" document, which describes the administrative claims program USDA expects to offer women farmers. USDA also issued a press release on January 25, 2012. Those interested in the details of the program may review USDA's Framework, which was filed as an exhibit to a status report in the Love case. The claims program will not begin until USDA has selected a claims administrator and announced a start date. After that, those who wish to file a claim will have 180 days to do so.
UPDATE (December 23, 2011): Several Senators and Members of Congress wrote a letter to President Obama, urging that he insist on changes to the administrative claims program to ensure that the program offered to women farmers is fair and equitable.
UPDATE (April 7, 2011): The Leadership Conference on Civil and Human Rights, along with 17 affiliated organizations, sent a letter to President Obama urging the White House to demand improvements to the administrative claims program that will be offered to women and Hispanic farmers by the government.
IMPORTANT UPDATE (February 25, 2011): USDA has announced today that it is launching a program for resolving women farmers and Hispanic farmers' discrimination claims against the agency. We await additional information from USDA regarding the specifics of the program, but we anticipate that it will include USDA opening a "call center" for receiving names and contact information from potential claimants. (Click here for the USDA's press announcement.) USDA then plans to disseminate the claims packages to the names it has gathered and to make the claims package publically available for others. Contacting the call center is strictly voluntary, and failure to do so will not prevent a woman farmer from being able to file a claim with USDA through its claim resolution process, or to pursue a claim through other means. The government has stated that the program will provide at least $1.33 billion in compensation and up to $160 million in farm debt relief to eligible women and Hispanic farmers, and that it will provide up to $50,000 for each woman farmer claimant who is successful in establishing that USDA discriminatorily denied her a loan or loan servicing during certain time periods between 1981 and 2000. In addition, the government's program provides for tax and debt relief. Please feel free to contact us if you have questions, or to contact your counsel for advice on involvement in USDA's call center and/or claims resolution process, or for them to communicate with USDA on your behalf. Click here for USDA's web site, www.farmerclaims.gov, to get more information on the government's claims process and/or to register to receive a claims packet. The web site includes a summary description of USDA's program, and a notice from USDA to farmers who may qualify for the program.
IMPORTANT UPDATE (December 10, 2009) Congresswoman Rosa DeLauro and Congresswoman Anna Eshoo introduced the Equality for Women Farmers Act, H.R. 4264, on December 10, 2009. This landmark legislation is aimed to address the long-standing discrimination experienced by women farmers in USDA's farm loan programs. Click here for more information on the legislation.


text:
Milford Haven Junior School Milford Haven Pembrokeshire, Pembrokeshire
Milford Haven Junior School
Nursery School
Milford Haven Pembrokeshire
Telephone: 01646 692705
Milford Haven Pembrokeshire
Telephone: 01646 692705
* marker is placed on the street of the school
Education News
- 'How I got to medical school via A&E and the chicken shop'
- University applications could be after A-levels
- Primary school children 'should learn about FGM'
- Schools 'desperately need' cash injection, MPs say
- Special needs 'breaking county council budgets'
- Birmingham's Jamia Islamia Islamic school books 'promoted extremism'
- Parents of sick and premature babies should get more leave - PM
- Action needed against 'rogue' homes for teenagers, says minister
- Domestic abuse report exposes hidden side of rural life
- New qualifications to boost teacher career progression
- Moon landings: Apollo 11 celebrated in Cambridge University maps
- Excluded from school: How boxing helps teenagers with ADHD
- 'We are a family - and an art collective'
- University applications 'dictated by train fares'
- 'I missed four weeks' school a year caring for my sick mum'
Sport News
- Joe Root: England must 'ride wave' of World Cup triumph
- Maxim Dadashev dies after boxing injuries sustained against Subriel Matias
- Virgil van Dijk: Should Liverpool defender win Ballon d'Or?
- Gareth Bale scores for Real Madrid but future unchanged, says Zinedine Zidane
- Andy Murray and Jamie Murray to play doubles together at Citi Open in Washington
- Tokyo 2020 Olympic medal design unveiled
- Joelinton: Newcastle sign Brazilian striker from Hoffenheim
- Tour de France stage guide - Adam Yates profiles the 21 stages of the 2019 race
- Trezeguet: Aston Villa sign Egyptian winger for Ł8.75m
- Callum Hudson-Odoi agrees five-year deal to stay at Chelsea
- #WorkoutWednesday: Olympian Pita Taufatofua's topless Tongan tutorial
- Artur Taymazov stripped of London 2012 gold for doping offence
- Pogba, Neymar, Maguire & what?s going on at Arsenal? Transfer news with David Ornstein
- Barcelona: Antoine Griezmann nutmegged twice at first training session
- Olivier Giroud: Frank Lampard & Chelsea need to be 'competitive straight away'


text:
|Tomato hornworm
There are plenty of articles about companion planting and other ways you can make pest and plant behavior work for you instead of against you. Here are some tactics I've used to make growing season more rewarding while keeping my blood pressure -- and my garden center bills -- down.
Good Bugs vs. Bad Bugs - The Epic Battle of Good vs. Evil
Some plants attract beneficial insects, while others discourage destructive insects. With a little forethought, you can make these behaviors work for you by being smart about your garden design. This is one of the basic ideas behind companion planting. These days, CP is often considered an organic gardening solution, but even if you use pesticides occasionally, the neighborly approach (as in good neighbors make a great first line defense against pests) can still help you grow healthier, happier plants.
Hey, think of it as a free layer of protection. All you have to do is change the seating chart a little. For example: I like planting rue near my rose bushes because it attracts lady bugs, which in turn devour encroaching aphids. I also try to plant sage near broccoli and kale because it repels white cabbage moths. Gardeners have come up with lots of CP matchups that work for different applications. More on this in a minute.
Sneaky but Legal
There are also other ways to beat the bugs at their own game:
Lures - If you love squash but hate squash bugs, plant bright yellow flowers away from your vegetable patch. Squash bugs are attracted to yellow (because squash flowers are typically yellow) and will be lured away from your planted squash. You can then use insecticide on the non-edible flowers to keep squash bugs under better control. (Another option is to use yellow fabric or even Mylar ribbon attached to a nearby fence or tree as a lure.)
You can also use commercially available traps that rely on natural pheromones to lure a variety of bugs into small containers from which they are unable to escape. (Although this seems like an organized and efficient solution, remember, any overflow pests that don't make it into the trap will be free to roam around your garden.)
Parasites - Microscopic worms collectively called "beneficial nematodes" are available that will kill the early developmental stages of bugs like flea beetles, squash bugs, bagworms, Japanese beetles and others. You spray a water mixture containing the worms on your lawn and soil once or twice a year to keep pest populations down. The spray is colorless, odorless and won't hurt honey bees or most other beneficial insects.
Protective Reinforcements - Another option is to purchase a live community of beneficial bugs like praying mantis or lady bugs to protect your property. Think of them as insect mercenaries guarding your borders. Yes, some do fly away, but others take up residence and do their duty just fine.
Repellents - If you have Japanese beetle problems, say, you can always kill a few beetles, make a "tea" of bug bits and water and leave it in a bucket. The smell will discourage new beetles from staking a claim to your rose bushes. This olfactory tactic can work for other types of bugs, too.
The Example of the Three Sisters
Companion planting also works in ways unrelated to pest control. It can use a plant's native habit, color or chemical makeup to produce "cooperative" success in the garden. For example, planting a climber like beans near a tall, stable plant like corn produces a support structure for the bean without your having to put down a pole or add a trellis. This is one of the benefits of the "three sisters" approach to farming, a classic Native American example of the dynamic power of companion planting.
You've probably heard it referred to before: The three sisters are three plants that help one another through the growing season: corn, climbing beans and squash. The corn provides the "pole" for the beans; the beans add nitrogen to the soil to help sustain the corn and squash; and the squash offers natural mulch and protection from moisture loss through evaporation, all while keeping weeds to a minimum by blanketing the soil with a dense, shady canopy of large leaves. Elegant. Simple. Effective.
You can find examples of three sisters gardens here: Three Sisters
As promised above, here are some popular examples of plants (often herbs with vegetables) that grow well together:
- Asparagus with parsley or dill
- Beans with beets, lovage, corn, rosemary, larkspur or radishes
- Beets with garlic
- Cabbage with thyme, dill, chamomile, onion or mint
- Carrots with peas, radishes or tomatoes
- Celery with chives or rosemary
- Corn with beans, squash, potatoes or cucumbers
- Eggplant with thyme, mint, catnip or garlic
- Grapes with hyssop
- Leeks with carrots
- Lettuce with cucumbers or strawberries
- Melon with pigweed or summer savory
- Okra with chervil
- Peas with garlic or mint
- Peppers with carrots or bee balm
- Potatoes with cilantro
- Pumpkins with oregano
- Raspberries with garlic
- Squash with tansy
- Strawberries with sage, thyme and borage
- Tomatoes with basil or bee balm
- Turnips with peppermint or sage
- Watermelon with nasturtium (Works with other melons, too.)
Okay, a list of good plant pairings is helpful, but it doesn't give you much wiggle room. Many of these pairings use one plant's pest repellent ability to protect the other plant from insects that would otherwise consider it a banquet.
If some plants naturally repel certain insects, then placing those plants where you have, or figure you might have, a specific insect problem should help keep pest populations down, whether they're next to historically compatible companions or not.
If you've struggled with whitefly in the past, knowing a variety of plants whitefly avoids will help you choose a winner -- but with a little more flexibility. In this case, nasturtium, French marigold and basil do a good job of repelling whitefly, so if you want a flowering plant, choose French marigold or nasturtium. If you want an edible plant, then basil is your best bet.
|Squash bug
What follows is a list of insects - and one pesky mammal - together with the plants they really don't like being around. These pairings probably won't do the same bug prevention job as a strong pesticide, though. If they could, pesticides would be obsolete. They will help control pest populations somewhat successfully without a lot of chemicals.
You can also grow these plants in bulk and use them to prepare homemade bug sprays (or noxious smoothies). Homemade sprays can be quite effective, but they need to be reapplied often.
Oh, and don't expect one puny specimen to hold back the horde. You don't need a one to one ratio necessarily, but make sure your pest control plants have strong representation in the garden. It's also a good idea to place them next to vulnerable plants as well as around the perimeter of the garden and in locations where there's good air flow (so their fragrances will travel a respectable distance).
Pests and the Plants they Love to Hate
For the most part, I haven't included the scientific names for the plants or insects, but absent any notation, you can assume I'm referring to the most common variety your likely to find in your garden or at your local nursery. Related plant cultivars may work as deterrents, but keep in mind it's a trial and error proposition.
- Ants - catnip, peppermint, tansy
- Aphids - chives, rue, pyrethum, mustard, dill, mint, nasturtium, coriander (cilantro), garlic
- Asparagus beetles - calendula (pot marigold), basil, tomato plant, petunia, parsley
- Bean beetles - santolina (a particularly effective artemisia), nasturtium, summer savory, rosemary, marigold
- Black flies - garlic
- Borers - garlic, onion
- Cabbage looper - artemisias, eucalyptus, dill, hyssop, garlic
- Cabbage moths - mint, celery, nasturtium, chamomile, sage, hyssop, artemisias (like wormwood), thyme, oregano
- Cabbage worms - thyme
- Carrot fly - sage, rosemary, onion, leek
- Caterpillars (various) - garlic, bay laurel
- Cockroaches - feverfew, tansy
- Codling moths - artemisias
- Corn earworms - thyme, geranium, cosmos
- Cucumber beetles - marigold, oregano, rue radish
- Cutworms - onion
- Earwigs - wormwood
- Flea beetles - catnip, catmint (different but related to catnip), mint, rue, artemisias, sage
- Fleas - pennyroyal, yarrow, rue, lavender, sage
- Flies - basil, pennyroyal, mint, tansy, rue, wormwood, lavender
- Gnats - pennyroyal, lemon balm
- Hornworms (Tomato hornworms) - basil, petunia, marigold, dill, borage
- Japanese beetles - rue, garlic, geranium
- Leaf hoppers - pyrethum (chrysanthemum cinerariifolium)
- Mice - mint, wormwood, tansy
- Mites - dill, chives, pyrethum, onion
- Mosquitoes (or their larvae) - basil, pennyroyal, yarrow, lemongrass, geranium, tansy, lavender, lemon balm, rosemary
- Moths (various) - lavender, mugwort, rosemary, santolina, coriander (cilantro), wormwood, sweet woodruff, tansy, rosemary
- Nematodes - chives, dahlias, French marigold (There are destructive nematodes around and chives repels the good with the bad.)
- Potato beetles (Leptinotarsa decemlineata) - nasturtiums, coriander (cilantro)
- Potato bugs (Stenopelmatus spp.) - horseradish
- Pumpkin beetles (various) - nasturtiums
- Slugs - sage, onions, fennel, rosemary, wormwood
- Snails - sage, onions, fennel, wormwood, rosemary
- Spider mites - coriander (cilantro), garlic, dill
- Squash beetles - nasturtium, catnip,
- Squash bugs - peppermint, dill, tansy, nasturtium
- Sticks (Phasmatodea) - sage
- Termites - catnip
- Whitefly - nasturtiums, French marigold, basil
Not all plant pairings are copacetic. Next time we'll discuss "lousy neighbors." You know, those folks that just never seem to get along. I wouldn't want you to accidentally create a plant feud.
Have a great weekend.
Cornell University Cooperative Extension. "Companion Planting." 1999
Painter, Tammie. "Plants that Repel Insects." Mother Earth Living. 2010 http://www.motherearthliving.com/gardening/fresh-clips-herbs-to-repel-insects.aspx#axzz2WsGdw7rr>
Home Grown Texas. "Herbs That Repel Bugs." 2003. http://www.homegrowntexas.com/issues/NovDec03/
Alabama Cooperative Extension. "Companion Plants." Undated. http://www.aces.edu/counties/Limestone/MastGard/companions.htm
Photo 1 - Tomato Hornworm By George Bredehoft (Own work) [CC-BY-SA-3.0 (http://creativecommons.org/licenses/by-sa/3.0)], via Wikimedia Commons http://upload.wikimedia.org/wikipedia/commons/5/54/Tomato_Hornworm_in_hand.jpg http://commons.wikimedia.org/wiki/File%3ATomato_Hornworm_in_hand.jpg
Photo 2 - Aphids By Alvesgaspar (Own work (own photo)) [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC-BY-SA-3.0-2.5-2.0-1.0 (http://creativecommons.org/licenses/by-sa/3.0)], via Wikimedia Commons http://upload.wikimedia.org/wikipedia/commons/5/51/Aphids_September_2008-1.jpg http://commons.wikimedia.org/wiki/File%3AAphids_September_2008-1.jpg
Photo 3 - Squash Bug By Noel Feans [CC-BY-2.0 (http://creativecommons.org/licenses/by/2.0)], via Wikimedia Commons http://upload.wikimedia.org/wikipedia/commons/4/40/Coreus_marginatus_-_Squash_Bug.jpg http://commons.wikimedia.org/wiki/File%3ACoreus_marginatus_-_Squash_Bug.jpg


text:
Have you ever wondered how Latina gets made? Well, here's your chance to hear the process straight from the editors. In correlation with our February Social Media issue, our Director of Editorial Content, Damarys Ocana Perez, and her team of editors will host our first Google Hangout tomorrow at 3PM (Eastern) on Google +.
Log onto Google + and find out the stories behind:
*Selecting Becky G and Jasmine V as our cover stars
*Soledad O'Brian's feature on a new generation of out and proud young gay women and the overall general acceptance by the Latino community and their families
*Say Cheese? The debate on whether it's okay to post photos of your children online
*Picture Perfect! How to look flawless 24/7 and always be ready for a selfie
*Robocop's Aimee Garcia shares her True Hollywood Story
Join us tomorrow on our Google + page at 3PM (Eastern)!


text:
An Old Time Christmas @ Silver Dollar City - 11/2018Name: An Old Time Christmas @ Silver Dollar City - 11/2018Date: November 3, 2018 - December 30, 2018Event Description:
Don't miss the nation's "Best Theme Park Holiday Event" — USAToday/10Best Poll
Why not discover one of the best Christmas destinations this year? Bring your entire family to Silver Dollar City in Branson, Missouri and celebrate the true meaning of this magical season amid the glow of over 6.5 million dazzling lights, 1,000 decorated Christmas Trees, two Broadway-style productions and a 5-Story Special Effects Christmas Tree. Plus, a Holly JollyTM Christmas Light Parade featuring Rudolph The Red-Nosed Reindeer & Friends. You'll take home beautiful Branson Christmas memories destined to last a lifetime!
Weather permitting, you will experience a variety of thrilling rides and attractions during An Old Time Christmas! Enjoy 2013's Best New Ride Outlaw Run® and many other rides and attractions during the day and evening against a backdrop of spectacular Christmas lights and music. Click here for more information about temperature guidelines for operating each ride.
You can shop at more than two dozen unique shops including Jingle Bell Junction, located in the Frisco Barn, showcasing 80 themed trees, a variety of Christmas decor including snow globes, tableware, lighted collectibles and much more!
And finally, you'll work up an appetite so you will want to treat yourself to our home-style Christmas feasts including a prime rib buffet at the Reunion Hall and festive walk-away treats such as wassail, cappuccino, hot apple dumplings and cinnamon ice cream.
All of these holiday treats add up to make Silver Dollar City one of the best Christmas destinations for family getaways. Come celebrate a special Branson Christmas with us!


text:
IPO Math: Why Realogy's First Day Pop Tops Workday's
Workday's first-day IPO "pop" may be eye-catching at 72%. But judging by recent history, this week's most remarkable pop may have been Realogy's 29% jump on Thursday.
That's because Realogy, owner of realtor brands such as Century 21, was backed by a big private-equity firm, Apollo Global Management. Big PE firms are typically loath to leave much money on the table for new investors when they take a company public. Apollo has presided over some IPOs of portfolio companies, like Berry Plastics Group earlier this month and Metals USA two years ago, that actually lost value in their first day of trading. And it is rare for a big deal like Realogy, which raised $1 billion, to rise so much on day one.


text:
Sign up
Log in
18th Annual
Anchorage International Film Festival
November 30, 2018 to December 09, 2018
Select a Category of Entry to View
Animation - Feature
Short - Narrative Fiction
Animation - Short
Super Short - Narrative Fiction
Documentary - Super Short
Animation - Super Short
Documentary - Short
Made in Alaska - Narrative Fiction
Made in Alaska - Documentary
Film Market
Submit Online
Attn: Programming Director
200 W 34th Ave, PMB #136
Anchorage AK 99503
CLOSED FOR THE SEASON • Information may be outdated. Add this event to your Watch List and set a Remind-Me if you want to be notified when the next Call For Entries is posted.
Narrative feature (fiction) film at least 55 minutes in length, but no longer than 140 minutes.
Documentary feature (non-fiction) film at least 55 minutes in length, but no longer than 120 minutes.
Animation - Feature
Animation feature length film at least 55 minutes in length, but no longer than 120 minutes. Films submitted in any animation category must be at least 50% animation.
Short - Narrative Fiction
Short narrative (fiction) film at least 10 minutes in length, but no longer than 55 minutes.
Animation - Short
Animated short film at least 10 minutes in length, but no longer than 54:59 minutes. Films submitted in any animation subcategory must be at least 50% animation.
Super Short - Narrative Fiction
Super short length narrative (fiction) film at least 1:00 minute in length and no more than 9:59 minutes.
Documentary - Super Short
Documentary super short length (non-fiction) film at least 1:00 minute in length and no more than 9:59 minutes.
Animation - Super Short
Animated super short length film at least 1:00 minute in length, but less than 9:59 minutes. Films submitted in any animation subcategory must be at least 50% animation.
Documentary - Short
Documentary short length (non-fiction) film at least 10:00 minute in length and no more than 54:59 minutes.
Made in Alaska - Narrative Fiction
Any Narrative "Made in Alaska", at least 1 minute in length, but no longer than 120 minutes.
Made in Alaska - Documentary
Any Documentary "Made in Alaska", at least 1 minute in length, but no longer than 120 minutes.
Feature-length scripts between 65 and 125 pages accepted for screenplay competition. If screenplay is written in any other language but English, please provide the accurate subtitles below the dialogues and descriptions. Scripts must be original works, and must include all names of all co-writers.
The Anchorage International Film Festival (AIFF) is a non-profit arts organization that supports and promotes independent film and new media through screenings, workshops, film competitions, and outreach activities.
The Anchorage International Film Festival (AIFF) was founded in 2001 in order to bring independent and international films to Anchorage, and to showcase the quality independent films made in Alaska. Our mission is to develop, promote, and sustain a film festival that supports new media and independent filmmaking in Alaska and around the world, while enriching cultural and entertainment opportunities for Alaskans.
About half of the population of Alaska lives in Anchorage (2013 population 300,950), a modern city with differing lifestyles and independent spirit. Situated between the striking Chugach Mountains and the stunning Cook Inlet, Anchorage is known for its outstanding natural beauty. The city is only a short drive away from glaciers, downhill ski resorts, and unparalleled cross-country skiing, hiking, and bike trails. Anchorage has a vibrant arts community, is home to two universities, and hosts the world-class Anchorage Museum. Anchorage is also a culturally and ethnically diverse city. In 2014, as many as 99 different languages were spoken by students enrolled in the Anchorage School District.
The AIFF is a cosmopolitan film festival that strives to reflect the diverse character of Anchorage by screening captivating and well-crafted independent films from all over the world. The AIFF also provides a forum for the work of independent Alaska filmmakers and opportunities to network with fellow filmmakers. In the past, several films receiving jury awards from the AIFF have gone on to win Academy Awards and awards at major film festivals, such as Hot Docs, Tribeca, Sundance, South by Southwest, the Sheffield Doc Fest, and the Seattle International Film Festival.
The AIFF encourages filmmakers to attend our festival and experience the beauty of an Alaska winter. Recently, the AIFF had filmmakers visiting from such far-flung locations as Japan, Switzerland, Australia, Austria, Massachusetts, Los Angeles, Portland, New York City, Glasgow and Vancouver.
The enthusiasm, sophistication, and passion of the AIFF audience often impress visiting filmmakers, and the AIFF has received uniformly positive feedback about the care and attention visitors receive from the festival staff.
Our main host venue is the 400-seat Bear Tooth Theatre, a brew-pub where movie-goers are able to enjoy a drink and delicious food while watching films. We also have other venues around Anchorage that host films during the festival.
We encourage you to submit your films and come join us in December, a time when the winter weather creates a dramatic and impressive beauty all its own and where you can discover "Films Worth Freezing For."
Dean Franklin (Board Member); George Pollock (Board member); George Pollock (OTHER); Jessica Kaiser (Festival Director); John Gamache; John Gamache; John Gamache; Kristie Nelsen (Board Member); Mara Michaletz (Treasurer); Rich Curtner (Board Member); Samona Norombaba; Samona Norombaba; Samona Norombaba; Samona Norombaba (Programming Director); Samona Norombaba (Programming Director); Samona Norombaba (Programming Director); Samona Norombaba (Programming Director); Tony Sheppard (Founding Member)
Film submitter/director/producer is responsible for reading and understanding the General Festival Rules for the 2018 Anchorage International Film Festival (AIFF).
The 2018 AIFF is open to any film completed after January 1, 2017, regardless of content, subject, or origin. Any film completed after January 1, 2017, that has not screened on cable or broadcast television in Alaska or any other U.S. state prior to December 1, 2018, is eligible for submission. Submitting your film to the 2018 AIFF is not a guarantee of selection.
A film will only be eligible for the 2018 AIFF jury competition if fees and forms are submitted with the film by the September 15, 2018, extended deadline. We support independent film and encourage all genres to enter.
The AIFF will not refund any fees if the filmmaker fails to submit the film in the correct category. Films submitted without the correct fees or proper submission media may be deemed ineligible at the discretion of the AIFF programming director or executive director.
Once a film is accepted and becomes an official selection in the festival, AIFF WILL NOT consider screening fees of any kind.
The AIFF will not refund any fees if the filmmaker fails to submit a suitable exhibition copy in an acceptable format.
Film submitter/director/producer is responsible for the reading and understanding the Terms and Conditions for the 2018 Anchorage International Film Festival (AIFF).
If accepted to the festival, applicant grants the 2018 AIFF the right to show the submitted film publicly in Alaska until December 2019, UNLESS written notice is provided to AIFF.
Failure to submit film in the correct category and/or non-payment of submission fees could disqualify film for selection at the discretion of the programming director.
Submission media should be clearly marked with the WAB tracking number, film title, director and exact running time.
No PAL tapes are accepted. PAL DVDs are accepted.
If film is selected, exhibition media MUST BE IN THE REQUESTED FORMAT and should be clearly marked with the WAB tracking number, film title, director and exact running time.
AIFF will ONLY return EXHIBITION MEDIA if the proper packaging with correct postage is provided by the film submitter at the time the film is submitted.
AIFF WILL NOT RETURN OTHER MATERIALS UNDER ANY CIRCUMSTANCES, i.e. posters, postcards, director statement, or press kits. Send only the type and number of other materials requested by the programming director.
Failure to follow any of these guidelines could lead to disqualification of the film, at the discretion of the programming director.
Films must be insured by the film submitter. The AIFF is not responsible for damaged or lost media during shipping.
The AIFF is hereby granted the right to utilize an excerpt from any film submitted and accepted for exhibition at the festival for promotional purposes.
The individual or corporation submitting the film hereby warrants that it is authorized to commit the film for screening, and understands and accepts these requirements and regulations.
The film submitter/director/producer shall indemnify and hold harmless the AIFF from and against any and all claims, liabilities, losses, damages, and expenses (including but not limited to attorney's fees, and costs of the court) which may be incurred by reason of any claim involving copyright, trademark, credits, publicity, screening, and loss of or damage to the screening videos entered.
Unless negotiated with the festival programming director, all shipping fees are the responsibility of the filmmaker. Any other arrangements must be agreed to in writing by the programming director.
Acceptable presentation formats: AIFF will no longer accept 35 mm film prints. Preferred formats are DCI 2K digital or Blu-Ray for the main venue. For films selected for this venue we will accept compatible digital files, Blu-Ray, DVD or DV-R. All other venues will accept only Blu-Ray, DVD or DV-R or a QuickTime file on USB drive. If a film is accepted for the festival, the filmmaker will be informed well in advance on the type of exhibition media to provide.
Questions should be directed via email to the 2018 AIFF Programming Director at email@example.com.


text:
.pro (professional) is a top level domain extension intended for use by licensed professionals. The extension was originally launched in June 2004 with registration restricted to lawyers, accountants, doctors and engineers in the US, UK, Germany and Canada.
Following consultation with ICANN, the extension was relaunched in September 2008 with a wider remit to include government licensed professionals in all countries. Registrants self-certify their professional status and agree to .pro terms of use before registration, then provide detailed license information.


text:
Just wanted to give a little shout for my new EP:
The Colonel Stupidest EP
Bump Machine Bass BMPB001
Beatport describes it as
four quirky slabs of bass pressure from veteran bass-head The Colonel. A journey through grime, bassline, and styles with no name, including a variety of styles, flavours and bonkers samples to mash any dancefloor
and I think that pretty much sums it up!
But enough of me hyping it, have a preview on soundcloud or youtube and see for yourself.
Its out now on Juno, Itunes, Amazon, Beatport, Traxsource, Spotify, Deezer, and a whole load of other sites Ive never heard of and would probably do my tits in if I tried to use them.
Enjoy, and thanks for your support.
Big ups
The Colonel