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subset: commoncrawl


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Tuesday, September 21, 2004
Chosen but free?-1
To some extent, these virtues are weaknesses as well. By writing in a popular style, and covering so much ground, the work a rather superficial at just the point where it needs to be more rigorous and detailed. But that's the trade-off. There is also a certain amount of redundancy and zigzagging, due, in part, to all the appendices in the second addition.
Because Geisler is such a prolific and influential writer, his critique merits a response. I will ignore most of the exegetical arguments, not because exegesis is unimportant, but because I've addressed that aspect in other essays.
Geisler places a great stock in rational arguments for his own position, and rational arguments against Calvinism. That will be the focal point of my own review.
In his review of The Potter's Freedom by James White, Geisler singles out some logical fallacies, as he regards them, in White's critique. These including "poisoning the well," "strawmen," and "false disjunctives." As I read through Chosen But Free, Geisler's own work is a textbook of informal fallacies, beginning with the subtitle: A Balanced View of Election.
This is a prejudicial way of framing the debate. For, by implication, the opposing position is unbalanced. But that begs the question of whether this is one of those issues in which the truth lies somewhere in the middle.
Actually, nothing can be more unbalanced than the prior assumption that we must strike a balance between opposing positions. Imagine if Geisler were to take a mediating position on any number of other issues, such as sola fide, same-sex marriage, abortion, evolution, Purgatory, inerrancy, the Resurrection, the Virgin Birth, hell, &c.
Since Geisler thinks that his position is true, he has a right to entitle his book accordingly, but the reader needs to keep in mind that the title is itself a preemptive strike, intended to create an unfavorable first impression of Calvinism before the reader ever cracks the covers.
Reinforcing this rhetorical ploy is his habitual way of labeling the opposing position as "extreme" Calvinism. But what he is pleased to dub as "extreme" is, in reality, mainstream Calvinism—the belief-system of the Westminster Confession, the Three Forms of Unity, and the London Baptist Confession of Faith.
He takes umbrage when his own position is branded as Arminian, but, of course, the Remonstrants also claimed to be true sons of Calvin.
It is generally liberals who characterize the opposing position as "extreme." Why does Geisler pander to this ploy?
The only justification he offers for this usage is his claim that Calvin subscribed to universal atonement. And he backs up his claim by appealing to R. T. Kendall. He is aware of rebuttals to Kendall by Helm, Rainbow, and Nicole. His response is to say that "Kendall's view is not only one of a noted Calvinist, it is squarely based in the texts of Calvin and not a theological attempt to make Calvin consistent with one's preconceived concept of 'Calvinism'" (160, n.1).
But this begs the question every step of the way. Is Kendall a Calvinist? Do Helm, Rainbow, and Nicole not interact with the Calvinian witness as well? Is Kendall innocent of a theological agenda of his own? And let us remember that Beza, whom Geisler dubs an "extreme" Calvinist, was Calvin's handpicked successor. Indeed, if you read Michael Thomas on The Extent of the Atonement (Paternoster 1997), you'll see that Calvin even acceded to Beza's supralapsarian scheme.
And even if there were, at this point, a difference between Calvin and his successors, how does that render their position "extreme?" Pretribers are a distant offshoot of historic premils. Would Geisler thereby brand his own eschatology as "extreme?"
An especially egregious example is the way he smuggles in his antinomian version of eternity security under the rubric of "moderate" Calvinism. But, traditionally, even those who upheld the universality of the atonement (e.g., Usher, Baxter, Davenant, Amyraut) were not antinomians. And this from a man who belittles election as the "frozen chosen."
However, he uses this as a pretext to trot out the old canard that Calvinism is injurious to the assurance of salvation. But if this is a problem for Calvinism, it is not only a problem for Calvinism. Every theological tradition which makes allowance for a distinction between nominal and genuine believers is susceptible to this charge. The short answer turns on the burden of proof. Absent evidence to the contrary, we have no reason to doubt our state of grace.
Even Geisler's antinomian alternative does not remove an element of uncertainty. For faith is subjective. Faith is subject to doubt. And faith may be heretical, in whole or in part. Faith in whom? Faith in what? What degree of faith? Can a true believer die an unbeliever? What does that mean?
Good works are not a cause of salvation, but a consequence of the Holy Spirit's work. Without good works, the Holy Spirit is not at work in the sanctification of the believer. And, absent the indwelling presence and ministry of the Spirit, the believer is only a nominal believer--unregenerate, if not reprobate.
There is a malign consistency in Geisler's position. For him, the difference between a believer and unbeliever is a difference of degree, rather than kind. The unbeliever is free to believe; the believer is free to disbelieve. Like Schrödinger's cat, Geisler's version of fallen man can't quite exist in real time and space. It's there as long as you aren't looking its way, but as soon as you look, it isn't there!
Yet another instance of poisoning the well is the tendentious way he glosses every prooftext for his own position as the "plain meaning" of the verse in question. This is before the reader ever gets to his interpretation. And on this tactic, a couple of brief observations are in order:
i) If anyone has a corner on the "plain meaning" of universal expressions, it is the universalist. And this is not a bare hypothetical, for we have writers like Thomas Talbott who capitalize on these very verses. So it is not as though these verses broker the debate between Geisler and his Reformed opponents.
ii) Plain to whom? Is this an exercise in reader-response criticism? Geisler acts as though the Bible were directly addressed to a 21C American who speaks English as his mother tongue. Like so many writers who favor the Arminian interpretation of these verses, he never turns to any standard work of Biblical lexicography to justify the "plain meaning" of kosmos, but blusters behind his thin-air pronouncements. What do the reference works say on the subject?
1. J. Louw & E. Nida, Greek-English Lexicon of the New Testament Based on Semantic Domains (UBS 1989), 2:146:
Kosmos, ou. m.
i) universe
ii) earth
iii) world-system
iv) people
v) adorning
vi) adornment
vii) tremendous amount
kosmos: unit
aion tou kosmou toutou: supernatural power
2. P. Cottrell & M. Turner, Linguistics & Biblical Interpretation (IVP 1989), 176:
i) the whole created universe: earth, heavens, heavenly bodies, &c.,
ii) "earth" as opposed to heaven, or the heavens,
iii) "mankind"; i.e. the 'world' of people,
iv) the condition of mortal life; 'life in the world,'
v) the beings (human and supernatural) in rebellion against God, together with the systems under their control, viewed as opposed to God,
vi) the system of earthly and social structures (including its joys, possessions, and cares),
vii) "adornment" or adorning."
3. W. Bauer et al., eds., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago Press 1979): 445-47:
kosmos, ou, ho
i) adornment, adorning
ii) the world as the sum total of everything here and now; the (orderly) universe.
iii) the world as the sum total of all beings above the level of the animals.
iv) the world as the earth, the planet upon which we live.
a) generally…In rhetorical exaggeration…In this line of development, kosmos alone serve to designate the pagan world.
b) the world as the habitation of mankind
c) earth, world in contrast to heaven—especially when mention is made of the preexistent Christ, who came from the other world into the kosmos. So, above all, in John.
d) the world outside in contrast to one's home.
v) The world as mankind
a) generally, all the world, everybody
b) of all mankind, but especially of believers, as the object of God's love
vi) the world as the scene of earthly joys, possessions, cares, sufferings.
vii) The world, and everything that belongs to it, appears as that which is hostile to God, i.e. lost in sin, wholly at odds with anything divine, ruined and depraved. The use of kosmos in this sense is even further developed in John. The kosmos stands in opposition to God (1 Jn 2:15f.) and hence is incapable of knowing God (Jn 17:25); cf. 1 Jn 4:5), and excluded from Christ's intercession (Jn 17:9). Neither Christ himself (17:14,16; 14:27), nor his own (15:19; 17:14,16; 1 Jn 3:1) belong in any way to the world. Rather, Christ has chosen them "out of the world" (Jn 15:19), even though for the present they must still live "in the world" (17:11; cf. vv15,18). All the trouble that they must undergo because of this (16:33) means nothing compared with the victorious conviction that Christ (and the believers with him) has overcome "the world" (v33; 1 Jn 5:4f.), and that it is doomed to pass away (2:17).
viii) Totality; sum total.
See also the highly inflected treatment of "kosmos" in the Exegetical Dictionary of the New Testament, H. Balz & G. Schneider, eds. (Eerdmans 2000), 2:309-13.
This tabulation should put the kibosh on any simple-minded notion that kosmos has only one, self-evident meaning. It has, rather, a wide semantic range, and which meaning we plug into any particular occurrence is less a question of semantics than exegesis.
Not only does his ignorance of the original Greek vitiate his appeal to the cosmic passages, but his ignorance of the original Hebrew spoils another argument as well. What does he think is the Biblical basis for freewill? "One of the things God gave his good creatures was a good power called freewill. God said to Adam: 'You are free...' (Gen 2:16).
Unfortunately for Geisler, that is not what God said to Adam. The original employs a Hebrew idiom (using the same word for verb and adverb), which is literally rendered, "eating, you may eat." This is an idiomatic way of expressing certainly. An idiomatic English rendering would be: "You may surely eat."
In addition, this constitutes a bit of wordplay, for it sets up a parallel between eating (v16) and dying (v17) inasmuch as v17 employs the same idiomatic construction: "dying, you will die," meaning, "You shall surely die."
Geisler goes on to cite Eccl 7:29, which is both a general allusion to Gen 1-3, and a specific allusion to Gen 6:5. However, it ought to be obvious that Eccl 7:29 does not posit a formal theory of the will. It simply states something that God did (in creation), followed by something that man did (in the fall and thereafter). Geisler also plucks this verse out of Ecclesiastes without regard to the theology of Ecclesiastes, in spite of its predestinarian doctrine of the right time (3:1-14).
This illustrates the systemic weakness of what passes for exegesis in so much of Geisler's case, which is a failure to recognize the role of unspoken presuppositions. Consider some of his further efforts to prove freewill.
He says that "the power of free choice is part of mankind being created in the image of God (Gen 1:27). Adam and Eve were commanded: (1) to multiply their kind (1:28) and (2) to refrain from eating the forbidden fruit (2:16). Both of these responsibilities imply the ability to respond. As noted above, the fact that they ought to obey these commands implied that they could obey them" (32).
Many readers may find this line of reasoning to be persuasive. But let's break it down. How does procreation flow from the imago Dei? After all, the other plants and animals reproduce as well. Does that imply that they are also made in the image of God?
Maybe Geisler would say that it is not procreation, per se, but the command to procreate that flows from the imago Dei? But does the text draw that distinction? The question is how we relate v27 to v28. All that Geisler has done is to assume that the two verses are related in a certain way without showing them to be so related.
Likewise, where do 2:16-17 ground the prohibition in the imago Dei? Or is the connection, not with the imago Dei, but with his axiom that ability limits liability? Is he deducing his conclusions from the imago Dei, or from his axiom about ability and responsibility?
And what was the argument for the latter? He says "sound reason demands that there is no responsibility where there is no ability to respond" (29). But notice that this is not an exegetical argument. Indeed, it is not even an argument. It is merely an assertion.
On the next page he offers a supporting argument: "What we ought to do implies that we can do it. Otherwise, we have to assume that the Moral lawgiver is prescribing the irrational. Commanding that we do what is literally impossible for us to do" (30).
Notice, again, that this is not an exegetical argument. Rather, it is an intuitive argument. What Geisler is doing is to stipulate the preconditions of moral responsibility. He does not derive these from the text of Scripture. Rather, he brings these to the text of Scripture. He appears to be doing exegesis, but he is not, for the text itself (Gen 1:27-28; 2:16-17) is quite silent on the necessary and sufficient conditions of incumbency.
And I'd add that even on its own grounds, his conclusion hardly follows. To begin with, impossibility is not all of a kind. There are many different kinds of impossibility: logical, psychological, physical, metaphysical, &c.
I myself don't find it at all difficult to think of situations in which one could reasonably issue an imperative without assuming that the recipient was able to comply. For example, I might dare someone to do something as a way of calling his bluff. The best way to expose an idle boast or empty threat is to challenge it. "If you say you can do it, then do it!"
I'm not saying that this is what motivates every injunction. But for Geisler to lay down, as a universal and self-evident proposition, that it would be irrational to tell someone to do something unless he could do it is a reckless overgeneralization that ignores any number of counterexamples.
Geisler also says that reward and punishment imply freedom of choice: "Why eulogize Mother Teresa and vilify Hitler, if they could not help doing what they did? Why blame Adolf Eichmann and praise Martin Luther King, if they had no free choice in the matter?" (31).
Again, though, this is not an exegetical question. Rather, Geisler is postulating what he regards as a prerequisite for the assignment of reward and punishment. Although he goes on to quote Rom 2:6, this verse merely says that God will render to each man according to his works. Nowhere does the verse lay down the preconditions under which some works are praiseworthy and others blameworthy. Geisler is either reading this into the verse or assuming that the verse would make no sense unless we assume a libertarian theory of the will.
Incidentally, this is a theologically treacherous claim. For if the freedom to do otherwise is a condition of praiseworthy action, then God is not a praiseworthy agent unless God is able to be or to do evil.
Okay, this is what Geisler appeals to in order to justify his interpretation of Gen 1:27-28 and 2:16-17. But you see that none of that has anything to do with the actual exegesis of the text.
Moving ahead, Geisler goes on to say that "the text narrates their choice" (32). He then cites Gen 3:6,11,13. This, however, is another non-sequitur. The point at issue is not whether Adam and Eve and other human beings make choices. For the point which Geisler wishes to prove is not the bare fact, but the prior conditions which make the fact at all possible or morally significant.
For Scripture to describe a course of action is not for Scripture to teach a particular theory of the will. There is an obvious difference between a specific action and a specific action-theory. The one does not entail the other. There are, indeed, many different theories of the will. So there is no one-to-one correspondence between a particular theory and a particular description. At best, Geisler's chosen theory is underdetermined by the very verses he adduces in its defense. At worst, he also ignores many verses that undermine his theory of the will.
Geisler says a little later that "God is not a cosmic B. F. Skinner" (48). Well, let us play along with this example. When you put a lab rat in a maze, you have given your rat a number of choices. And since he is confronted with a number of choices, he must make a number of choices. He can turn right or left. He can move forward or backward. He can stay put. He can nibble the cheese or disdain the cheese. Maybe he prefers Port Salut to Kraft!
Now, if we were to apply Geisler-style logic to the situation, we'd have to devise a rodential version of libertarian freedom to account for the decision-making ability of lab rats. Indeed, we'd need to carry this line of analysis all the way down to level of the paramecium and ameba. Such an ontology would begin to resemble the panpsychism of Leibniz or the old-fashioned animism of wood-nymphs and water-gods. All these free agents, from mice to men, fleas and flagella!
It is true that the way in which the maze is configured will direct the rat to a foregone destination. In that respect, the experimental scientist is controlling the outcome by controlling the range of options available to the lab rat.
Suppose, though, we were to substitute a more natural environment for the laboratory. A big tree blows over and our friendly rat takes up residence in the tunnels bored by the old root-system. This, too, is like a maze, a natural maze. The only difference is that the tunnels are randomly distributed in a root-system.
Notice, though, that our rat does not necessarily have any more choices in his natural environment than in the laboratory. He has freedom of opportunity, but he has no freedom over his opportunities. He can only go where the roots go.
So whether the twists and turns taken by an agent are more like a Skinner-box or a root-system make no quantitative or qualitative difference to our freedom of choice. I can only choose from the array of choices presented to me. I do not choose the framework; I choose within the framework.
What is more, it isn't merely that the framework supplies and circumscribes my general range of options. For however many abstract options I have, yet I can only make one concrete choice at a time. So the many choices reduce to one choice. In that respect, if I choose not to turn right, then I don't need the option of a right turn. To insist that freedom of opportunity, freedom to do otherwise, is a sine qua non of obligation or blame, is a practical illusion. This confuses reality with imagination.
But, of course, the difference between specified and randomized opportunities can make a great deal of difference to the outcome. A person who is lost in a maze may starve to death unless the maze is designed in such a way as to lead him out of the maze.
Suppose the world were a cosmic Skinner-box? That would be a model or metaphor for predestination. Suppose the world were an underground cave-system. That would be a model or metaphor for libertarian freedom. Both scenarios will present the agent with a variety of choices. But Geisler would rather be lost in a cave, at the risk of death by hunger or thirst, than live and move and have his being in a tunnel to heaven.
And that is not the half of it. The bare fact that folks can make choices does not imply that they are always free to choose otherwise. Just consider the nature of addiction. An alcoholic chooses to drink. A compulsive gambler chooses to bet. A junkie chooses to shoot up. In each case, this is an act the will. Yet it doesn't follow that they are equally at liberty to refrain from their actions. That is what makes compulsive behavior compulsive.
There is a difference between external coercion and internal compulsion. No one is putting a gun to our head. And yet we may be unable to kick the habit. Sad to say, this is a commonplace of human experience. And addiction is a special case of sin.
Geisler wraps up this section by saying: "The NT references to Adam's act make it plain that he made a free choice for which he was responsible. Rom 5 calls it 'sin' (16), an 'offense' (15, NKJV), and 'disobedience' (19). 1 Tim 2 refers to Adam's act as a 'transgression' (14, NKJV). All these descriptions imply that it was a morally free and culpable act" (32).
But, of course, they do no such thing—not as Geisler uses words. This is yet another case where he interprets Scripture in light of certain extra-Scriptural assumptions regarding the requisite conditions of incumbency. Do they imply that Adam was responsible and culpable for his actions? Yes. Do they imply that Adam had libertarian freedom? No.
An implication cannot overdraw the premise. A conclusion can be less than the premise, but no more. You cannot infer something outside the text from something inside the text. To be valid, an implication must be contained within the scope of the premise, and the premise must be contained within the scope of the text. Otherwise, the inference is fallacious. Exegesis is a form of inference. That's the difference between exegesis and eisegesis.
This same chapter supplies as fine a specimen as any of Geisler's scotch-tape style of exegesis:
"It is noteworthy that it [Lk 22:3; Jn 13:2,27] says that the devil 'prompted,' not forced, Judas to betray Christ. the act of Judas was free and uncoerced. This is evident from the use of the word 'betray' (Mt 26:16,21-23), for betrayal is a deliberate act (cf. Lk 6:16). And though the devil had put the idea into his heart (Jn 13:2), Judas performed the act freely, admitting later that he had 'sinned' (Mt 27:4). Jesus said to Judas, 'What you are about to do, do quickly,' Mark even says tat what Judas did he did 'conveniently' (Mk 14:10-11), (20, n.3).
What a ride! First of all, you have several instances in which Geisler overinterprets ordinary language, as though the writers were choosing technical terms to draw fine philosophical distinctions.
The Gospels don't say that the devil merely "prompted" Judas to betray Christ. True, they also don't say that he forced the hand of Judas. They just don't say one way or the other. To say one thing is not to negate it's opposite. The text is non-committal on this distinction. The distinction is crucial to Geisler, but it is not crucial to Luke or John, otherwise they'd draw it for themselves.
Again, "to betray" simply means "to betray," nothing more than that. It does not deny or affirm a libertarian theory of the will. Why does Geisler appeal to Lk 6:16 to substantiate his overloaded claim? The only difference is that Mt 26:16,21-23 use the verb, but Lk 6:16 the noun.
Not only does the word not carry this supplementary concept, but neither does the concept of betrayal itself. For betrayal can certainly be coerced. A man may be blackmailed to betray another man.
The fact that betrayal may be a deliberate act does not imply that the word "betray" means "deliberate act." This confuses words with concepts. And even if this is a deliberate act, that does not entail a libertarian theory of the will.
Geisler then infers from Judas' admission of guilt that he had acted freely. What Geisler is doing here is to assume that libertarian freedom is a condition of moral responsibility; hence, to sin or confess one's sin is evidence of libertarian freedom.
But, of course, the text never specifies the conditions of moral responsibility. That is something which Geisler is reading right back into the text. Even if it were a precondition of guilt, you cannot derive that from mere exegesis.
In the meantime, Geisler manages to overlook the elephant in the room. What is the nature and effect of possession? Does a demoniac act of his own free will? Does he know what he's doing at the time? Is he in his right mind? Do the Scriptural cases of possession support that contention? What is the essential character of possession if not the notion that a human host is taken over by an alien force? That his human personality is submerged and overpowered by the incubus? That he cannot act of his own volition, but is only a vehicle of another, superior agent?
Isn't that the purpose of possession, especially in the Passion account? Judas does something by diabolical inducement which he would be unable to come up with or carry out of his own accord.
This also fits with Lucan and Johannine theology. Judas is just the pawn, the fall guy. The real contest is between Christ and Satan.
In terms of narrative theology, the primary purpose of Judas' confession is not to indict Judas, but to acquit Christ; not to show that Judas was guilty, but to show that Christ was innocent, was falsely accused and railroaded.
This is not to deny that Judas was culpable for his sedition. He has his lucid moments, in-between his bouts of possession. A drunk driver or drug addict may kill someone under the influence, and yet be unable to remember his crime. But his blackouts do not clear him of guilt. He may both be in a condition of diminished responsibility, and responsible for being in that condition in the first place.
At the same time, I'm not at all sure that a demoniac is his own best character-witness. Geisler's rules of evidence are pretty credulous.
Geisler seizes on the personal pronoun ("you") as if that were intended to single out Judas in distinction to the devil. Is there some overriding reason why one cannot refer to a demoniac as "you"? Is this a breach of infernal etiquette? Should only honorific titles be used when addressing the Old Serpent?
And what's the relevance of saying that Judas sought an opportune time to betray Jesus? How does that imply libertarian freedom? For one thing, this took place before he became possessed.
I hope the reader can begin to see a pattern here. Geisler appears to be doing exegesis. He quotes a lot of Bible verses. But he filters them through an interpretive grid that is not supplied by Scripture. It is important to keep this caveat in mind whenever you read his appeal to Scripture. Although he's quoting from Scripture, he is not proving anything from Scripture. Rather, he's assuming that this or that verse would make no sense unless you patch it into a libertarian theory of the will. The libertarian theory is not, in fact, derived from Scripture itself. Rather, he regards this as a necessary background condition, without which the claims of Scripture would lack moral significance.
It is not an exegetical argument, but a transcendental argument. The line of reasoning is not: libertarian freedom is true because the Bible says it is true; rather: Scripture is true because libertarian freedom is true; if libertarian freedom were false, then Scripture would be false--for the absence of libertarian freedom would falsify the moral claims of Scripture.
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The Sims 4 Machinima – Bella Goth
FACEBOOK https:// INSTAGRAM TWITTER https://twitter.com/lReMi07l I'm back with a new video ! (Available in HD) Bella Goth is an iconic character of The Sims series I wanted to focus on. I'm pretty disappointed to see that in The Sims 4, the characters don't have a biography or family tree. The Sims 2 was much more interesting in this respect. Since we're starting all over with The Sims 4, I wanted to give a history of the Goth family based on the story of the previous opus. So Mortimer found out that his wife, Bella, was having an affair with a certain Don Lothario. A violent dispute broke out and their relationship was almost over. Bella then decided to join her lover, Don, in Oasis Springs


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Not too long ago, Dad took apart the tractor and repainted it. It's more work than it sounds like! Then, this past winter Dad and Dale spent some dough getting the tractor some extra power. Dad talked about his tractor often. He was so proud of it. He was really looking forward to Tractor Pull Season that officially kicked off at Stewardson the day after he passed away.
This weekend, the tractor pull was at Shumway. We couldn't miss it. Joseph and Levi worked hard with Dustin and Dale this week to learn how this new souped up tractor rode. It's a lot different than last year and now she has a mind of her own!!!
I will admit that I bawled as I watched Levi pull first. It hit me... my dad will never pull again. I'll never see him riding the tractor again. Sob... This isn't getting any easier for me.
I am proud to announce that Levi got 3rd in his class and Joseph got 1st in his!!! YAY! I know Dad was smiling down on them from above... okay... let's be real... my Dad was a perfectionist... he would have told the boys what they could have done to pull further. That was just Dad. I miss that.
It would have put a great big smile on Dad's face to watch Dustin Marshall pull. He always wanted Dustin to, but timing just wasn't right. If Dustin could go back in time, he wouldn't have passed up the chance with Dad - his uncle and Godfather.
P.S. Judy McClure donated the signs on the tractor. How sweet is that?!? :-)


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My name is Killian Rhys Davies Tyme. I'm an ordinary Scientologist calling out anti-Scientology extremists on their bigotry and hatred. Truth is a two-way street and what goes around, comes around. I've always lived my life on my own terms and I've always thought for myself. My aim is to both debunk the lies, innuendo and hyperbole of anti-Scientology extremists and introduce those who aren't Scientologists to this incredible religion and philosophy through the eyes of one individual parishioner.
My views and opinions are solely my own as a public Scientologist and Church parishioner, and do not represent those of the Church of Scientology or any other Scientology organization, nor have I ever worked for the Church in any capacity, not even as a field staff member. Everything you're reading here is purely from myself, uncensored and unedited by any higher authority, religious or otherwise. I have not been asked to present this website or the material therein by anyone. This is simply the work of one individual working on his own toward the cause of universal justice and human rights.
Curious about Scientology? Forget the manufactured sensationalism of the mainstream and tabloid media. They are hopelessly clueless. Learn about it from the source.
And if you really believe you can "think for yourself" and "think differently," yet accept at face value all the myths and absurdities that both mainstream and tabloid media often spread about Scientology and Scientologists, listen to what Noam Chomsky has to say about independent thought and being unreasonable in the face of authoritarian attempts to instill obedience through propaganda and psychiatric drugging.
Please note that this website is still very much in the development stage, so more information and content will be forthcoming.
Follow me on Twitter @getscientology, Facebook at https://facebook.com/scientologycritics and Google+ at http://gplus.to/scientologycritics.
I can also be reached by email at scientologycritics AT zoho DOT com. Please feel at ease to share with me your love or your hate or should you feel so inclined, even simply your absolute indifference and apathy at the fatalistic catastrophe that is your daily existence. Really.
All are welcome.


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Finally a few "real camera" pictures… We made dandelion crowns today. The weather has been beautiful this week and we've all been enjoying our wildflowers (aka lawn weeds).
We made dandelion syrup and violet syrup last week. We will miss all the flowers when Jason finally mows! We're always the last on our street in the spring to mow- I'm sure our neighbors are not happy…
I also blended up a batch of chive, spinach, sorrel pesto. I love having garden greens again.
And a little messy chalkboard fun was had today, too.
Tags: crafts, homeschool, oak meadow, waldorf


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Community Engagement Meetings: One to One Support: Business Advice: Group Facilitation
Education: Schools & Colleges: Group Support
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The Clorofilas is a creative laboratory which explores the aesthetic potential of plants as raw material for experimentation. Started by Jeanette Ramirez in Barcelona, the laboratory parts of the plant as a basis for rethinking the public and especially private spaces, and ownership and research is its modu operandi.
In this search for the possibilities that are born from the plant and nature as creative material, The Chlorophilasl has penetrated into various fields of production: from educational projects through interior design and expositions.
The laboratory experiments with new forms of coexistence between plants and domestic space, appropriating the everyday objects that surround us daily. Thus, this exercise of ownership is finally a way to re negotiate the boundary between nature and urban space.
This way, its interventions lead us to new ways of seeing the green in a cultured space in which it generates new perspectives, not only with respect to the dichotomy between the green and the city, but also about a friendly lifestyle towards ourselves and towards nature.
Jeanette Ramirez was born in Venezuela on 1975. She is a plastic artist with a graduate degree in Eco-design and gardening and botany studies in Barcelona, Spain.
Founder of The Chlorofilas, plans creative laboratory. Co-founder along with Joistik of Plantot, project for the analysis and awareness of urban vegetation. Barcelona, Spain. Co-founder of Rosas&Patatas, company of cultivation and technical advice of eating plans growing on balconies and terraces. Barcelona, Spain
Currently she is working on various projects, workshops and exhibitions in collaboration with different artists and Latin America and Europe institutions; Elisava School of Design Barcelona, girona flors Temps festival, Can Felipa Civic Centre, Aer studio, Beorganic shop, Pecha Kucha Festival Bio Eco Forum, Manchester Science Festival, Galeria N2, n1 Office, Life And Architecture.
In her work she proposes a new way to see the garden and vegetation attempt to integrate different areas while maintaining a constant research and development techniques.
She currently lives in Manchester.http://theclorofilas.portfoliobox.net/


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City of ShorelineHome Search Menu
Welcome to the City of Shoreline Calendar! As per the City's web policies, the City of Shoreline only posts City-sponsored events, other governmental agency events, and City-sponsored group events, including City-sponsored neighborhood associations. However, if you are an individual or community group that would like to post your community event online, the Shoreline Area News events list is an available community resource.
City Council Special Meeting
- Date: 02/05/2018 5:45 pm - 6:45 pm
- Location: Shoreline City Hall Conference Room 303
17500 Midvale Avenue North
Shoreline, Washington 98133
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June, 1966:
The night of May 7, after a chase that began in Watts and ended some 50 blocks farther north, two Los Angeles policemen, Caucasians, succeeded in halting a car driven by Leonard Deadwyler, a Negro. With him were his pregnant wife and a friend. The younger cop (who'd once had a complaint brought against him for rousting some Negro kids around in a more than usually abusive way) went over and stuck his head and gun in the car window to talk to Deadwyler. A moment later there was a shot; the young Negro fell sideways in the seat, and died. The last thing he said, according to the other cop, was, "She's going to have a baby."
The coroner's inquest went on for the better part of two weeks, one cop claiming the car had lurched suddenly, causing his service revolver to go off by accident; Deadwyler's widow claiming it was cold-blooded murder and that the car had never moved. The verdict, to no one's surprise, cleared the cop of all criminal responsibility. It had been an accident. The D.A. announced immediately that he thought so too, and that as far as he was concerned the case was closed.
But as far as Watts is concerned, it's still very much open. Preachers in the community are urging calm — or, as others are putting it: "Make any big trouble, baby, The Man just going to come back in and shoot you, like last time." Snipers are sniping but so far not hitting much of anything. Occasional fire bombs are being lobbed at cars with white faces inside, or into empty sports models that look as if they might be white property. There have been a few fires of mysterious origin. A Negro Teen Post — part of the L.A. poverty war's keep-them-out-of-the-streets effort — has had all its windows busted, the young lady in charge expressing the wish next morning that she could talk with the malefactors, involve them, see if they couldn't work out the problem together. In the back of everybody's head, of course, is the same question: Will there be a repeat of last August's riot?
An even more interesting question is: Why is everybody worrying about another riot — haven't things in Watts improved any since the last one? A lot of white folks are wondering. Unhappily, the answer is no. The neighborhood may be seething with social workers, data collectors, VISTA volunteers and other assorted members of the humanitarian establishment, all of whose intentions are the purest in the world. But somehow nothing much has changed. There are still the poor, the defeated, the criminal, the desperate, all hanging in there with what must seem a terrible vitality.
The killing of Leonard Deadwyler has once again brought it all into sharp focus; brought back long-standing pain, reminded everybody of how very often the cop does approach you with his revolver ready, so that nothing he does with it can then really be accidental, of how, especially at night, everything can suddenly reduce to a matter of reflexes: your life trembling in the crook of a cop's finger because it is dark, and Watts, and the history of this place and these times makes it impossible for the cop to come on any different, or for you to hate him any less. Both of you are caught in something neither of you wants, and yet night after night, with casualties or without, these traditional scenes continue to be played out all over the South central part of this city.
Whatever else may be wrong in a political way — like the inadequacy of Great Depression techniques applied to a scene that has long outgrown them; like an old-fashioned grafter's glee among the city fathers over the vast amounts of poverty-war bread that Uncle is now making available to them — lying much closer to the heart of L.A.'s racial sickness is the coexistence of two very different cultures: one white and one black.
Continue Reading:
While the white culture is concerned with various forms of systematized folly — the economy of the area in fact depending on it — the black culture is stuck pretty much with basic realities like disease, like failure, violence and death, which the whites have mostly chosen — and can afford — to ignore. The two cultures do not understand each other, though white values are displayed without let-up on black people's TV screens, and though the panoramic sense of black impoverishment is hard to miss from atop the Harbor Freeway, which so many whites must drive at least twice every working day. Somehow it occurs to very few of them to leave at the Imperial Highway exit for a change, go east instead of west only a few blocks, and take a look at Watts. A quick look. The simplest kind of beginning. But Watts is country which lies, psychologically, uncounted miles further than most whites seem at present willing to travel.
On the surface anyway, the Deadwyler affair hasn't made it look any different, though underneath the mood in Watts is about what you might expect. Feelings range from a reflexive, angry, driving need to hit back somehow, to an anxious worry that the slaying is just one more bad grievance, one more bill that will fall due some warm evening this summer. Yet in the daytime's brilliance and heat, it is hard to believe there is any mystery to Watts. Everything seems so out in the open, all of it is real, no plastic faces, not transistors, no hidden Muzak, or Disneyfied landscaping, or smiling little chicks to show you around. Not in Raceriotland. Only a few historic landmarks, like the police substation, one command post for the white forces last August, pigeons now thick and cooing up on its red-tiled roof. Or, on down the street, vacant lots, still looking charred around the edges, winking with emptied Tokay, port and sherry pints, some of the bottles peeking out of paper bags, others busted.
A kid could come along in his bare feet and step on this glass — not that you'd ever know. These kids are so tough you can pull slivers of it out of them and never get a whimper. It's part of their landscape, both the real and the emotional one: busted glass, busted crockery, nails, tin cans, all kinds of scrap and waste. Traditionally Watts. An Italian immigrant named Simon Rodia spent 30 years gathering some of it up and converting a little piece of the neighborhood along 107th Street into the famous Watts Towers, perhaps his own dream of how things should have been: a fantasy of fountains, boats, tall openwork spires, encrusted with a dazzling mosaic of Watts debris. Next to the Towers, along the old Pacific Electric tracks, kids are busy every day busting more bottles on the steel rails. But Simon Rodia is dead and now the junk just accumulates.
A few blocks away, other kids are out playing on the hot blacktop of the school playground. Brothers and sisters too young yet for school have it better — wherever they are they have yards, trees, hoses, hiding places. Not the crowded, shadeless tenement living of any Harlem; just the same one- or two-story urban sprawl as all over the rest of L.A. giving you some piece of grass at least to expand into when you don't especially feel like being inside.
In the business part of town there is a different idea of refuge. Pool halls and bars, warm and dark inside, are crowded; many domino, dice and whist games in progress. Outside, men stand around a beer cooler listening to a ball game on the radio; others lean or hunker against the sides of buildings — low, faded stucco boxes that remind you oddly, of certain streets in Mexico. Women go by, to and from what shopping there is. It is easy to see how crowds, after all, can form quickly in these streets, around the least seed of a disturbance or accident. For the moment, it all only waits in the sun.
Overhead, big jets now and then come vacuum-cleanering in to land; the wind is westerly, and Watts lies under the approaches to L.A. International. The jets hang what seems only a couple of hundred feet up in the air; through the smog they show up more white than silver, highlighted by the sun, hardly solid; only the ghosts, or possibilities, of airplanes.
From here, much of the white culture that surrounds Watts — and in a curious way, besieges it — looks like those jets: a little unreal, a little less than substantial. For Los Angeles, more than any other city, belongs to the mass media. What is known around the nation as the L.A. Scene exists chiefly as images on a screen or TV tube, as four-color magazine photos, as old radio jokes, as new songs that survive only a matter of weeks. It is basically a white Scene, and illusion is everywhere in it, from the giant aerospace firms that flourish or retrench at the whims of Robert McNamara, to the "action" everybody mills along the Strip on weekends looking for, unaware that they and their search which will end, usually, unfulfilled, are the only action in town.
Watts lies impacted in the heart of this white fantasy. It is, by contrast, a pocket of bitter reality. The only illusion Watts ever allowed itself was to believe for a long time in the white version of what a Negro was supposed to be. But with the Muslim and civil-rights movements that went too.
Since the August rioting, there has been little building here, little buying. Lots whose buildings were burned off them are still waiting vacant and littered with garbage, occupied only by a parked car or two, or kids fooling around after school, or winos sharing a pint in the early morning. The other day, on one of them, there were ground-breaking festivities, attended by a county supervisor, pretty high-school girls, decked in ribbons, a white store owner and his wife, who in the true Watts spirit busted a bottle of champagne over a rock — all because the man had decided to stay and rebuild his $200,000 market, the first such major rebuilding since the riot.
Watts people themselves talk about another kind of aura, vaguely evil; complain that Negroes living in better neighborhoods like to come in under the freeway as to a red-light district, looking for some girl, some game, maybe some connection. Narcotics is said to be a rare bust in Watts these day, although the narco people cruise the area earnestly, on the lookout for dope fiends, dope rings, dope peddlers. But the poverty of Watts makes it more likely that if you have pot or a little something else to spare you will want to turn a friend on, not sell it. Tomorrow, or when he can, your friend will return the favor.
At the Deadwyler inquest, much was made of the dead man's high blood alcohol content, as if his being drunk made it somehow all right for the police to shoot him. But alcohol is a natural part of the Watts style; as natural as LSD is around Hollywood. The white kid digs hallucination simply because he is conditioned to believe so much in escape, escape as an integral part of life, because the white L.A. Scene makes accessible to him so many different forms of it. But a Watts kid, brought up in a pocket of reality, looks perhaps not so much for escape as just for some calm, some relaxation. And beer or wine is good enough for that. Especially good at the end of a bad day.
Like after you have driven, say, down to Torrance or Long Beach or wherever it is they're hiring because they don't seem to be in Watts, not even in the miles of heavy industry that sprawl along Alameda Street, that gray and murderous arterial which lies at the eastern boundary of Watts looking like the edge of the world.
So you groove instead down the freeway, maybe wondering when some cop is going to stop you because the old piece of a car you're driving, which you bought for $20 or $30 you picked up somehow, makes a lot of noise or burns some oil. Catching you mobile widens The Man's horizons; gives him more things he can get you on. Like "excessive smoking" is a great favorite with him.
If you do get to where you were going without encountering a cop, you may spend your day looking at the white faces of personnel men, their uniform glance of suspicion, their automatic smiles, and listening to polite put-downs. "I decided once to ask," a kid says, "one time they told me I didn't meet their requirements. So I said: 'Well, what are you looking for? I mean, how can I train, what things do I have to learn so I can meet your requirements?' Know what he said? 'We are not obligated to tell you what our requirements are.'"
He isn't. That right there is the hell and headache: he doesn't have to do anything he doesn't want to do because he is The Man. Or he was. A lot of kids these days are more apt to be calling him the little man — meaning not so much any member of the power structure as just your average white L.A. taxpayer, registered voter, property owner, employed, stable, mortgaged and the rest.
The little man bugs these kids more than The Man ever bugged their parents. It is the little man who is standing on their feet and in their way; he's all over the place, and there is not much they can do to change him or the way he feels about them. A Watts kid knows more of what goes on inside white heads than possibly whites do themselves. Knows how often the little man has looked at him and thought, "Bad credit risk" — or "Poor learner," or "Sexual threat," or "Welfare chisler" without knowing a thing about him personally.
The natural, normal thing to want to do is hit the little man. But what after all, has he done? Mild, respectable, possibly smiling, he has called you no names, shown no weapons. Only told you perhaps that the job was filled, the house rented.
With a cop it may get more dangerous, but at least it's honest. You understand each other. Both of you silently admitting that all the cop really has going for him is his gun. "There was a time," they'll tell you, "you'd say, 'Take off the badge baby, and let's settle it.' I mean, he wouldn't, but you'd say it. But since August, man, the way I feel, hell with the badge — just take off that gun."
The cop does not take off the gun; the hassle stays verbal. But this means that, besides protecting and serving the little man, the cop also functions as his effigy.
If he does not get emotional and say something like "boy" or "nigger," you then have the option of cooling it or else — again this is more frequent since last August — calling him the name he expects to be called, though it is understood you are not commenting in any literal way on what goes on between him and his mother. It is a ritual exchange, like the dirty dozens.
Usually — as in the Deadwyler incident — it's the younger cop of the pair who's more troublesome. Most Watts kids are hip to what's going on in this rookie's head — the things he feels he has to prove — as much as to the elements of the ritual. Before the cop can say, "Let's see your I.D.," you learn to take it out politely and say, "You want to see my I.D.?" Naturally it will bug the cop more the further ahead of him you can stay. It is flirting with disaster, but it's the cop who has the gun, so you do what you can.
You must anticipate always how the talk is going to go. It's something you pick up quite young, same as you learn the different species of cop: the Black and White (named for the color scheme of their automobiles), who are L.A.. city police and in general the least flexible; the L.A. county sheriff's department, who style themselves more of an elite, try to maintain a certain distance from the public, and are less apt to harass you unless you seem worthy; the Compton city cops, who travel only one to a car and come on very tough, like leaning four of you at a time against the wall and shaking you all down; the juvies, who ride in unmarked Plymouths and are cruising all over the place soon as the sun goes down, pulling up alongside you with pleasantries like, "Which one's buying the wine tonight?" or, "Who are you guys planning to rob this time?" They are kidding, of course, trying to be pals. But Watts kids, like most, do not like being put in with winos, or dangerous drivers or thieves, or in any bag considered criminal or evil. Whatever the cop's motives, it looks like mean and deliberate ignorance.
In the daytime, and especially with any kind of crowd, the cop's surface style has changed some since last August. "Time was," you'll hear, "man used to go right in, very mean, pick maybe one kid out of the crowd he figured was the troublemaker, try to bust him down in front of everybody. But now the people start yelling back, how they don't want no more of that, all of a sudden The Man gets very meek."
Still, however much a cop may seem to be following the order of the day read to him every morning about being courteous to everybody, his behavior with a crowd will really depend as it always has on how many of his own he can muster, and how fast. For his Mayor, Sam Yorty, is a great believer in the virtues of Overwhelming Force as a solution to racial difficulties. This approach has not gained much favor in Watts. In fact, the Mayor of Los Angeles appears to many Negroes to be the very incarnation of the little man: looking out for no one but himself, speaking always out of expediency, and never, never to be trusted.
The Economic and Youth Opportunities Agency (E.Y.O.A.) is a joint city-county "umbrella agency" (the state used to be represented, but has dropped out) for many projects scattered around the poorer parts of L.A., and seems to be Sam Yorty's native element, if not indeed the flower of his consciousness. Bizarre, confused, ever in flux, strangely ineffective, E.Y.O.A. hardly sees a day go by without somebody resigning, or being fired, or making an accusation, or answering one — all of it confirming the Watts Negroes' already sad estimate of the little man. The Negro attitude toward E.Y.O.A. is one of clear mistrust, though degrees of suspicion vary, form the housewife wanting only to be left in peace and quiet, who hoped that maybe The Man is lying less than usual this time, to the young, active disciple of Malcolm X who dismisses it all with a contemptuous shrug.
"But why?" asked one white lady volunteer. "There are so many agencies now that you can go to, that can help you, if you'll only file your complaint."
"They don't help you." This particular kid had been put down trying to get a job with one of the larger defense contractors.
"Maybe not before. But it's different now."
"Now," the kid sighed, "now. See people been hearing that 'now' for a long time, and I'm just tired of The Man telling you, 'Now it's OK, now we mean what we say.'"
In Watts, apparently, where no one can afford the luxury of illusion, there is little reason to believe that now will be any different, any better than last time.
It is perhaps a measure of the people's indifference that only 2 per cent of the poor in Los Angeles turned out to elect representatives to the E.Y.O.A. "poverty board." For a hopeless minority on the board (7 out or 23), nobody saw much point in voting.
Meantime, the outposts of the establishment drowse in the bright summery smog: secretaries chat the afternoons plaintively away about machines that will not accept the cards they have punched for them; white volunteers sit filing, doodling, talking on the phones, doing any kind of busy-work, wondering where the "clients" are; inspirational mottoes like SMILE decorate the beaverboard office walls along with flow charts to illustrate the proper disposition of "cases," and with clippings from the slick magazines about "What Is Emotional Maturity?"
Items like smiling and Emotional Maturity are in fact very big with the well-adjusted, middle-class professionals, Negro and white, who man the mimeographs and computers of the poverty war here. Gladly, they seem to be smiling themselves out of any meaningful communication with their poor. Besides a 19th-century faith that tried and true approaches — sound counseling, good intentions, perhaps even compassion — will set Watts straight, they are also burdened with the personal attitudes they bring to work with them. Their reflexes — especially about conformity, about failure, about violence– are predictable.
"We had a hell of a time with this one girl," a Youth Training and Employment Project counselor recalls. "You should have seen those hairdos of hers — piled all the way up to here. And the screwy outfits she'd come in with, you just wouldn't believe. We had to take her aside and explain to her that employers just don't go for that sort of thing. That she'd be up against a lot of very smooth-looking chicks, heels and stockings, conservative hair and clothes. We finally got her to come around."
The same goes for boys who like to wear Malcolm hats, or Afro haircuts. The idea the counselors push evidently is to look as much as possible like a white applicant. Which is to say, like a Negro job counselor or social worker. This has not been received with much enthusiasm among the kids it is designed to help out, and is one reason business is slow around the various projects.
There is a similar difficulty among the warriors about failure. They are in a socio-economic bag, along with the vast majority of white Angelenos, who seem more terrified of failure than of death. It is difficult to see where any of them have experienced significant defeat, or loss. If they have, it seems to have been long rationalized away as something else.
You are likely to hear from them wisdom on the order of: "Life has a way of surprising us, simply as a function of time. Even if all you do is stand on the street corner and wait." Watts is full of street corners where people stand, as they have been, some of them, for 20 or 30 years, without Surprise One ever having come along. Yet the poverty warriors must believe in this form of semimiracle, because their world and their scene cannot accept the possibility that there may be, after all, no surprise. But it is something Watts has always known.
As for violence, in a pocket of reality such as Watts, violence is never far from you: because you are a man, because you have been put down, because for every action there is an equal and opposite reaction. Somehow, sometime. Yet to these innocent, optimistic child-bureaucrats, violence is an evil and an illness, possibly because it threatens property and status they cannot help cherishing.
They remember last August's riot as an outburst, a seizure. Yet what, from the realistic viewpoint of Watts, was so abnormal? "Man's got his foot on your neck," said one guy who was there, "sooner or later you going to stop asking him to take it off." The violence it took to get that foot to ease up even the little it did was no surprise. Many had predicted it. Once it got going, its basic objective — to beat the Black and White police — seemed a reasonable one, and was gained the minute The Man had to send troops in. Everybody seems to have known it. There is hardly a person in Watts now who finds it painful to talk about, or who regrets that it happened–unless he lost somebody.
But in the white culture outside, in that creepy world full of precardiac Mustang drivers who scream insults at one another only when the windows are up; of large corporations where Niceguymanship is the standing order regardless of whose executive back one may be endeavoring to stab; of an enormous priest caste of shrinks who counsel moderation and compromise as the answer to all forms of hassle; among so much well-behaved unreality, it is next to impossible to understand how Watts may truly feel about violence. In terms of strict reality, violence may be a means to getting money, for example, no more dishonest than collecting exorbitant carrying charges from a customer on relief, as white merchants here still do. Far from a sickness, violence may be an attempt to communicate, or to be who you really are.
"Sure I did two stretches," a kid says, "both times for fighting, but I didn't deserve either one. First time, the cat was bigger than I was; next time, it was two against one, and I was the one." But he was busted all the same, perhaps because Whitey, who knows how to get everything he wants, no longer has fisticuffs available as a technique, and sees no reason why everybody shouldn't go the Niceguy route. If you are thinking maybe there is a virility hang-up in here, too, that putting a Negro into a correctional institution for fighting is also some kind of neutering operation, well, you might have something there, who knows?
It is, after all, in white L.A.'s interest to cool Watts any way it can — to put the area under a siege of persuasion: to coax the Negro poor into taking on certain white values. Give them a little property, and they will be less tolerant of arson; get them to go in hock for a car or color TV, and they'll be more likely to hold down a steady job. Some see it for what it is — this come-on, this false welcome, this attempt to transmogrify the reality of Watts into the unreality of Los Angeles. Some don't.
Watts is tough: has been able to resist the unreal. If there is any drift away from reality, it is by way of mythmaking. As this summer warms them up, last August's riot is being remembered less as chaos and more as art. Some talk now of a balletic quality to it, a coordinated and graceful drawing of cops away from the center of the action, a scattering of The Man's power, either with real incidents or false alarms.
Others remember it in terms of music: through much of the rioting seemed to run, they say, a remarkable empathy, or whatever it is that jazz musicians feel on certain nights: everybody knowing what to do and when to do it without needing a word or a signal: "You could go up to anybody, the cats could be in the middle of burning down a store or something, but they'd tell you, explain very calm, just what they were doing, what they were going to do next. And that's what they'd do; man, nobody had to give orders."
Restructuring of the riot goes on in other ways. All Easter week this year, in the spirit of the season, there was a "Renaissance of the Arts," a kind of festival in memory of Simon Rodia, held at Markham Junior High, in the heart of Watts.
Along with theatrical and symphonic events, the festival also featured a roomful of sculptures fashioned entirely from found objects — found, symbolically enough, and in the Simon Rodia tradition, among the wreckage the rioting had left. Exploiting textures of charred wood, twisted metal, fused glass, many of the works were fine, honest rebirths.
In one corner was this old, busted, hollow TV set with a rabbit-ears antenna on top. Inside, where its picture tube should have been, gaping out with scorched wiring threaded like electronic ivy among its crevices and sockets, was a human skull. The name of the piece was "The Late, Late, Late Show."


text: 7 tricks that you did not know you could do with your microwave 12 months ago Christopher 0 The microwave, in addition to heating food, has many other functions and practical applications that you never thought you could do. Take note of these tricks, as there are some as useful as learning to cut onions without crying. Surely, you have a microwave at home. This appliance is always very useful to heat the Read More


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Summer Day Camps
Summer Session:
#1 -- June 4th - 8th
#2 -- June 11th - 15th
#3 -- June 18th - 22nd
#4 -- June 25th - 29th
*no camp the weeks of July 4th*
#5 -- July 9th - 13th
#6 -- July 16th - 20th
#7 -- July 23rd - 27th
#8 -- July 30th - August 3rd
#9 -- August 6th - 10th
#10 -- August 13th - 17th
#11 -- August 20th - 24th
7 - 15 years old
10am - 3pm
(Early drop off / late pick up is available for an additional cost;
advance notice is required)
Camp is run by one of our Riding Instructors. The campers will be broken up into "groups" of 6 based on riding ability and age with each "group" led by an Instructor assistant. Each camper is assigned their "own horse" for the week. Along with one hour of daily riding instruction, our comprehensive program includes; safety around the barn, grooming, proper saddling and bridling, basic first aid, anatomy of the horse, breeds and colors, a horse-related craft, educational games and more! Campers will have the opportunity to try both English and Western styles of riding. Weather permitting, campers will also take a Trail Ride through the Forest Preserve. (Each child is required by Cook County to have a "rider's license". These are included in the cost of the camp & will be passed out before the trail ride. They are valid anywhere in Cook County until June 30th, 2018.)
What to Wear:
Full length jeans are required; please no shorts or leggings. Dress according to the weather. No open-toed shoes or slip-on shoes. Sturdy boots with a low heel (cowboy boots, hiking boots etc.) are strongly recommended though gym shoes are acceptable.
Riding helmets are required & are provided.
Campers are asked to bring a lunch and a water bottle each day. We do have a drinking fountain and vending machines with water, pop, snacks and a microwave that campers can use.
Birthday Parties and Scout Troops


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In 2001 Jan Brueggemeier was a core organiser and curator of ping in progress. It was a one-week media-festival dedicated to CRITICAL NET CULTURE and FREE MEDIA.
The lectures', presentations', workshops' and arts' focus was laid on streaming and networked media.
The Experimental Radio Department of the Bauhaus University Weimar and the webcast platform pingfm.org invited theorists, artists and activists to participate physically in this event.
- ASCII ( digital activists, Amsterdam )
- Josephine Bosma ( media theorist, Amsterdam )
- DFM RTV INT ( media artists, Amsterdam )
- Micz Flor ( Center of advanced Media, Prague )
- Fritz von Klinggräff / Nils Röller ( media theorists, Weimar/Cologne )
- indymedia germany ( alternative media network )
- mama ( Multimedia Institute, Zagreb )
- Stefan Merten ( free software theorist, Kaiserslautern )
- Sasker Scheerder ( media artist, Amsterdam )
- Pit Schultz ( net activist, Berlin )
- Station R.O.S.E. ( media artists, Frankfurt/M )
- Theophilius Emiowele Osezua ( social activist, Weimar )
Most of the program was broadcast live on the experimental radio of the Bauhaus University on 106.6 MHz.
The complete program was webcasted live (audio/video) on pingfm.org
The ping in progress-festival was made possible with the support of the Thuringian Ministry for Science, Research and Art, the Student Union of the Bauhaus University Weimar, the Experimental Radio department of Bauhaus University Weimar, pingfm and the art space Gaswerk.
Website: www.pingfm.org/pip (offline)
Monday, July 2nd – CET
14:00 press conference
20:00 reception of the exhibition "bewegungsfreiheit" (freedom to move) with Nine Budde, Mareike Maage, Jens Maier-Rothe, Johannes Mayr, Stephan A. Schmidt, Oliver Thuns
Tuesday, July 3rd – CET
15:00-19:00 workshop: streaming basics (Lars Mai, Weimar)
20:00-22:00 webcast-session: pingfm and the workshop-participants
Wednesday, July 4th – CET
14:00 presentation: indymedia germany (Nadine X., Hamburg)
15:00 presentation: radio f.r.e.i. (Carsten Rose, Erfurt)
16:00 presentation: the v.o.i.c.e. Jena (Theophilus, Nigeria), following discussion
19:00 workshop: build your own mini-fm-transmitter (Oliver Thuns, Weimar)
22:00 dj-act
Thursday, July 5th – CET
10:30 lecture: ernst haeckel – one medusa and five radiolaria (Nils Röller & Fritz von Klinggräff, Cologne/Weimar)
14:00 lecture: introduction to the GPL society (Stefan Merten, Oekonux, Kaiserslautern)
15:00 presentation: mikro.org (Pit Schultz, Berlin)
16:00 presentation: ASCII (Amsterdam), following discussion
20:00 workshop: linux (ASCII, Amsterdam)
22:00 dj-act
Friday, July 6th – CET
14:00 lecture: consensus of the inbetween spaces (Micz Flor, CAMP, Prague / Berlin)
15:00 presentation: Station R.O.S.E. (E. Rose & G. Daner, Frankfurt / M)
16:00 presentation: mama (Zeljko Blace , Zagreb)
17:00 presentation: DFM Radio Television International (T03K, Amsterdam), following discussion
20:00 webcast-session: pingfm and guests
Saturday, July 7th – CET
10:30 lecture/workshop: target practice, or how to -use- your mikro-fm transmitter (Josephine Bosma, Sasker Scheerder & Harv Stanic, Amsterdam)
15:00 performance: target practice (Josephine Bosma, Sasker Scheerder & Harv Stanic, Amsterdam)
22:00 live-concerts: percussion formation of the v.o.i.c.e. (Jena), frais chocolate (Hamburg), laserbug (Hamburg), mama (Zagreb)
Sunday, July 8th – CET
14:00 open slot
18:00-4:00 live-webcast from Weimar: DFM Radio Television International
22:00 open end party


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BOSTON -- A Pelham man convicted of laundering proceeds from marijuana sales was sentenced to four months in prison, three years of supervised release and ordered to pay a $25,000 fine.
The sentence was handed down to Douglas Mercier, 49, on Aug. 11 in federal court in Boston, according to a press release from Acting U.S. Attorney William D. Weinreb.
On about15 occasions in 2015, Mercier made cash deposits of just under $10,000 -- derived from illegal marijuana sales -- to banks in Massachusetts and New Hampshire, the release states.
Mercier pleaded guilty to conspiracy to launder monetary instruments in February 2017, the release states.
Assistant U.S. Attorney Eric Rosen of Weinreb's Narcotics and Money Laundering Unit prosecuted the case, according to the release.
Follow Aaron Curtis on Twitter @aselahcurtis


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Shukla Bose founded the Parikrama schools -- a system for poor children in India that gives individual attention and gets spectacular results. From the TEDIndia stage, her story inspired and warmed the hearts of the audience. Here's what they had to say:
Shukla Bose at TEDIndia: Objective of Parikrama: To prepare the children from the slums for global living -- infosys
Shukla Bose - a touching story about the "human condition" - this is the most optimistic story so far -- Udindex
Shukla Bose: Teachers are not just teachers. They are also parents. Kids need a nurturing relationship. -- kokoe2
Quite inspirational!! Q - One key idea to spread ? Shukla Bose A - Educate the teachers!!! -- dina
Bose gets a standing ovation! OMG so touching, so inspiring, beyond words!


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"A Nursing Journey Towards Excellence: Celebrating a decade of discovery & growth"
A special commemorative publication that captures various highlights of Nursing in NUH. Click here to view the book.
"24/7 - A Photo Book Tracing A Day At NUH"
24/7 is a photo book that offers readers a glimpse at the various patient care, research and teaching activities at NUH within a day. The book was produced in commemoration of NUH's 25th Anniversary, and was launched by Senior Minister Goh Chok Tong during the Gala Dinner on 3 September 2010. Click here to view the book.
Copyright © 2010 National University Hospital. All Rights Reserved. Company Registration No. 198500843R Disclaimer Privacy Sitemap
The NUHS group


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I've finally taken it upon myself to upgrade my workspace in some fashion, and yesterday I assembled and set up my new drafting table. It's bigger than the old one, and has a glass surface instead of cardboard (it originally had a wooden surface, but it was too scratched-up to use). The lamp underneath the table allows it to double as a light box, which is something I rarely use, but it will be nice to have the ability now. I also bit the bullet and ordered some more bristol board, which I will now use for Sunrise as well as Realm. That's a new page of Sunrise you can see on the table. In summation, good improvements all around… hopefully they'll have a positive effect on the work!
New studio arrangements
©John W. Allie 2019. | Contact?


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Additional Info: The Super Fatty was born and bred, in and for, the streets of San Francisco. The Bonzing team created this board for skating everything--smash downhills, curbs, sidewalks, driveways, transition and anything in your path.
Width: 9.65"
Length: 36.5"
Height: TOP MOUNT
Construction: 8 ply Hard Rock Maple
Package Size: 1PC SINGLE
Item Number: 1CBNZ0SPFT036GG
Availability: In stock


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The Bail Out Business, a new report published by the Transnational Institute (TNI), reveals how rescue packages for EU banks have become a business benefiting a small group of audit and financial consultancy firms. According to EU data, bail out packages have led to losses of more than 200 billion euro up to 2017. TNI claims this is the most comprehensive report at the … [Read more...]
Confront Europe's Fear of the New. Make Room for Digital Innovation.
Before starting work in the European Parliament, I never thought about whether Estonia was somehow more advanced in digital issues than the rest of Europe, writes Kaja Kallas, MEP (ALDE, EE). To be honest, I never even thought about the digital solutions that I was using daily because I was so used to them. The truth is, we only treasure things when we don't have them anymore – … [Read more...]
Sustainable Cities and Investor Citizens – Making Urban Life Liveable Again?
Riots in the most important cities of Brazil started when taxes on public transport started to rise, just as Brazilians' rights were going down. Mobility, and moreover, sustainable mobility, is extremely important for the fight against climate change and for the life of inhabitants. According to the United Nations, 70% of the world's population will be living in cities by 2050. … [Read more...]
Gran Meliá Hotels: The Paradise of Business Luxury
How does paradise look? The answer would probably be: a blue sky, a blue sea and a blue lake to swim in. This paradise has a location: Gran Meliá Palace Isora in the Spanish Island of Tenerife. Gran Meliá is the premier collection of Meliá Hotels International. Currently undergoing expansion, there are now nine Gran Meliá hotels across the world, mostly in growing urban … [Read more...]
'Keep It Local' Says Crowdfunding Innovator, Sweta Chattopadhyay
Supporting local businesses and community projects is the key to helping communities thrive. An innovative new crowdfunding platform, Localfunded, launched in late March unlocks much needed funding to help get local projects off the ground, and reward the backers of these projects with unique rewards, perks and discounts that they can't get anywhere else. Founded by … [Read more...]
MEPs To Ban Non-EU Firms From EU Public Procurement, Unless There's Reciprocation
A draft law that could bar non-EU firms from bidding for public procurement contracts in the EU unless their home countries allow EU firms reciprocal access to their public procurement markets was endorsed by the International Trade Committee on Thursday. The proposed "international public procurement instrument" should strengthen the EU's hand in trade talks and help EU firms … [Read more...]
Generation 2018 – Rise of the iWorkers
The number of 'intelligent workers' (iWorkers) in European businesses is expected to rise sharply over the next five years, according to new research commissioned by Ricoh Europe. Research from McKinsey highlights that companies with higher concentrations of knowledge workers (above 35 per cent of the workforce) create, on average, returns per employee three times higher than … [Read more...]
World Bank Confirms Global Shift Favours Entrepreneurs – 114 Countries Improved Conditions
Governments around the world significantly stepped up their pace of improving business regulations in 114 economies last year - an 18 percent jump from the previous year - laying the groundwork for local entrepreneurs to expand their work, according to the new World Bank Group publication Doing Business released today. It is the 11th in a series of annual reports on the ease of … [Read more...]
Q&A With Aline Fitzgerald, Four Seasons Hotel, Dublin
European Business Express sat down for a Q&A with Aline Fitzgerald, Sales & Marketing Director, Four Seasons Hotel, Dublin, Ireland. "Success is a science; if you have the conditions, you get the result." Oscar Wilde, Irish Poet, Novelist, Dramatist and Critic, 1854-1900 EBX: What motivates you most – in practical terms, and in emotional terms? AF: In practical … [Read more...]


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More Information About Our Area
Located in Southern Colorado and Northern New Mexico, our two depots are near other fabulous attractions and places to stay. Spend a weekend or a week exploring the San Juan Mountains, fishing the Chama River, or chasing down deer and antelope in Conejos County.
Browse through the links below to learn more about fun things to do in this beautiful area of the country, or browse through the Things to Do in Chama or Things to Do in Antonito sections on TripAdvisor.com.
|New Mexico
Chama Chamber of Commerce (site launches with music)
|National & State Parks
|Museum & Top Attractions
Great Sand Dunes National Park, CO
Taos Pueblo World Heritage Site, NM
Alamosa National Wildlife Refuge, CO
|Other Regional Railroad Attractions
Durango & Silverton Narrow Gauge
Manitou & Pikes Peak Cog Railway