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Report Economic Development
Tax Increment Financing: A Primer
December 05, 2017This report provides an overview of TIF and a five-point checklist drawn from lessons learned from past projects to help identify potential TIF projects.
Report Economic Development
Opaque and Duplicative
October 30, 2017Industrial Development Agencies (IDAs) and Local Development Corporations (LDCs) should be consolidated at the regional level and their reporting requirements strengthened.
Report City Budget
NYC Resident Feedback Survey: Community District Results
June 30, 2017How do New Yorkers feel about quality of life and municipal services? It varies tremendously by community district.
Report City Budget
NYC Resident Feedback Survey: Report of Results
May 16, 201710,000 New Yorkers responded to a survey about which services they're satisfied with -- and which are in need of improvement.
Report Economic Development
A Blueprint for Economic Development Reform
March 13, 2017Five ways to approach economic development reform.
Report Economic Development
Avoiding Past Mistakes
September 12, 2011This report examines New York State economic development programs' past mistakes and explores the potential to improve meaningful outcomes via new regional councils designed to streamline and coordinate the current array of state economic development efforts. It warns of the danger that new regional councils will become new heads on the already huge an unwieldy New York State economic development portfolio.
Report City Budget
New York's Green Policies
April 03, 2011This report assesses how New York compares to other cities in pursuing green objectives and suggests how New York's leaders can set priorities for taking additional steps to promote environmental goals in ways that align with goals of economic growth and urban competitiveness.
Report Economic Development
New York's Competitiveness: A Scorecard for 13 U.S. Metropolitan Areas
January 31, 2001The scorecard examines eight different factors that contribute to economic and social well-being and compares the New York metropolitan area to twelve similar places.There are three conclusions: 1) New York has three serious competitive deficiencies; 2) New York is gaining on competitors in public safety and tourism and fiscal policy; and 3) New York is riding a wave of national prosperity but is not distinguishing itself with unique gains.


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For almost 100 years, challenge coins have been treasured and collected. A revered tradition symbolizing unity, loyalty and membership, a challenge coin is a medallion bearing an organization's insignia or emblem and is carried by the organization's members as a symbol of a unit's dedication and allegiance to the team, to each other and to their country.
Recognizing that challenge coins build team spirit, prove membership, preserve unity and encourage stronger ties; custom challenge coins are issued to recognize and encourage these bonds and reward excellence.
Challenge coins represent the tight bond between military units however; their popularity has spread to other areas such as federal, state and local law enforcement, public safety and service organizations, ROTC, youth groups and more. Challenge coins may be offered for milestones in one's career, unit or team cohesiveness, and as an award or reward for service excellence.
Questions? Give us a call - 1-800-444-5561

subset: commoncrawl


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Get the latest tips & apps for your Smartphone
Deal of the Day: Incipio Feather Hard Case for iPad mini
iMore Brent Zaniewski Oct 21, 2013
iMore Oct 21, 2013
Brent Zaniewski Oct 21, 2013 Read Source
Oct 21, 2013
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Space 10 – an innovation laboratory by the Swedish Ikea – collaborated with three young architects in the creation of a four-meter high bioreactor dome for Copenhagen's Chart Art Fair.
If the architectural and spatial experience seem unique, the Algae dome has also grown 450 liters of microalgae during the three-day fair. The operation's goal was to showcase spirulina – one of the future's sustainable foods – by distributing snacks created by a Chef for the occasion and triggering conversations on the ways large quantities of this nutritious algae can be grown in the heart of cities, aiming to reduce the impact of humans on the planet.
We were mentioning them a few months ago, these microalgae are filled with essential vitamins, minerals and amino acids, containing up to 50 times more iron than spinach for instance, and twice as much protein as meat.
Space 10 claims to make a point of improving nutrition systems thanks to this exploration of food's future. Algae could bring answers to some major global issues from malnutrition, the reduction of fossil fuels, as well as decreasing deforestation, improving air quality, reducing pollution, and the decline of global warming…


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Be sure to check out this morning's Capitol Broadcasting Company editorial on WRAL.com: "Legislators fail N.C.'s prisons and local jails." Here's are some excerpts:
Sitting in a county jail waiting court action shouldn't be a death sentence.
But that's what it has been for at least 33 people in North Carolina jails in the first eight months of 2018. It is a pace that could see the 2015 record for jail inmate deaths – 40 – broken. Meeting or breaking it is no distinction or honor.
In Mecklenburg County's jails five inmates have died in the last five months, prompting an inquiry by the State Bureau of Investigation and the state Department of Health and Human Services.
The causes of death vary – often suicides, drug overdoses or other medical-related circumstances – but the failure of county jail personnel to meet required, regular checks of inmates seems to be a common thread….
The problems in local jails come on top of the shocking staffing and security problems in North Carolina's state-run prisons. Those concerns have been connected to the deaths and injuries of prison personnel. It was a year ago that four prison workers at the Pasquotank Correctional Institution were killed in a failed prison break….
In the wake, there have been studies and recommendations. The legislature provided minor pay increases but didn't impose a comprehensive plan or a major appropriation to address the problem in prisons and jails – it failed to provide much-needed staffing, training, equipment and facility needs. Given the needs of our prison system and jails, the $15 million appropriated for security upgrades is a token gesture
When it came to addressing problems in county jails, there just wasn't time during the "short" legislative session this spring and summer said State Rep. Allen McNeill, R-Randolph, chairman of the House Appropriations Subcommittee on Justice and Public Safety. "I cannot specifically speak about why the issue was not addressed," he told a news reporter. "We handled very little besides the budget."
There's no virtue in nickel-and-diming our prisons and jails. The people who work in them have important and too often dangerous jobs. They deserve far better resources and compensation that both protects their safety but keeps our prisons secure….
Assuring the safety and security of citizens is the most basic function of government. The current problems are prime examples of legislators' failure while they focus on budget cuts and power grabs.


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Vittorio Brodmann
Kunsthalle Bern
In an article published in 2015, Hans Ulrich Obrist declared that "at the beginning of the year I could have been convinced that really everywhere in the American art scene, people were talking about the Swiss painter Vittorio Brodmann." This statement could almost be a line from one of Brodmann's own jokes. The subtle undercutting of the statement with the modal verb could suggests the possibility that Brodmann wasn't really famous: It was all a setup, an elaborate prank. It would be poetic justice if Obrist's caution turned out to be well foundedif Brodmann's fame were the product of an elaborate practical joke.
Brodmann is a kind of abject expressionist, his paintings echoing the faux naïveté of Tala Madani, the chromatic frenzy of Ernst Ludwig Kirchner, and the automatism of André Masson. Brodmann's process takes off from arbitrary marks, followed by careful extrapolations.
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Buy North Dakota Fake ID Made By IDGod
Fake North Dakota id with ghost image. OVI blue and gold color hologram laminate design "North Dakota Peace Garden State" repeated with state bird Western meadowlark which has a gold color chest in blue grass shoots. Now, when under blacklight UV gold OVI mixed with UV ink as shown in the image below shows "North Dakota Peace Garden State" and the gold chest of the state bird glowing green. Unique, in the design thought that IDGod perfectly replicates. Crisp microprint in several location on the card front design and over card holder images. Backside includes printed birth date and state seal. Additionally, scannable 1D and 2D encoded barcodes to always reflect the data on the front of the card.
Noteworthy, card is now printed with Real ID complaint star.
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North Dakota Fake ID Card Specifics:
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This is the wind, wave and weather statistics for C-Street Ventura in California, United States. Windfinder specializes in wind, waves, tides and weather reports & forecasts for wind related sports like kitesurfing, windsurfing, surfing, sailing or paragliding.
Unfortunately there is no live weather station available at C-Street Ventura. However you can get detailed wind statistics and weather statistics from another weather station in California. The closest available weather stations to C-Street Ventura are listed above.
Check the wind statistics for C-Street Ventura when you want to find the best last minute travel destination for your kiteboarding, windsurfing or sailing vacation in United States.
Units We use knots and degrees Celsius as our default units. These units are often used by sailors, kiters, surfers, windsurfers and paragliders. Use website settings to switch between units at any time. For converting between wind speed units such as knots, km/h (kilometers per hour), m/s (meters per second), and mph (miles per hour), you can use our wind speed calculator.
Help If you need more information about our wind statistics for C-Street Ventura, have a look at our help section.
Nearby spots (within 25 km)
2kmWeather stationTidesWave forecastEmma Wood State Beach
4kmTidesWave forecastSurfer's Point Park/C-Street
5kmTidesWave forecastVentura/Pierpont Bay
8kmWeather stationTidesWave forecastVentura Harbor
12kmTidesWave forecastVentura
12kmWeather stationWave forecastVentura County Gov. Center
13kmWeather stationLake Casitas
There are still many more spots like this
Look at our spot map to find more spots like this among our 45000 spots.Find spot or weather station
C-Street Ventura popularity
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Have a look at the top kitesurfing, windsurfing, sailing, surfing or fishing spots in United StatesMost visited spots in United States
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Newborn Baby Photography – Bumps Babies Beyond | Newborn & Baby Photography by Nicola Denny – International Award Winning and Professionally Qualified Newborn Baby Photographer to Dundee, Aberdeen, Perth & Fife.
Meet wee Danny! Isn't he adorable? After Scotland's tennis superstar Andy Murray won Wimbledon my brain went into overdrive with fun ideas for a tennis themed photo. This is the result! Just to make it that bit more special little Danny actually lives in Andy Murrays home town of Dunblane and his Daddy is an old school friend of Andys! This shot was quite difficult to do as little Danny would of course need to be supported and safe at all times but we got there in the end and I just love the resulting image! The image was actually published in the Stirling Observer!


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Tis' the season for warm and cozy inspiration! Call it plaid, tartan or sometimes even flannel, but whatever you may call it, when it is incorporated into a wedding it looks absolutely fantastic! And the great thing about this multi-colored pattern is that it works with so many themes – rustic, Scottish, winter or just plain ol' traditional – it certainly adds a personal and unique touch to the wonderful day.
Putting this together makes me miss my old flannel shirts from the 80's 🙂
GORG Wedding Dresses – can I just say I LOVE the plaid shirt with the gown!
Image credits: Intimate Weddings, Rustic Wedding Chic, Ashley Seawall Photography, Joyce Young Collections
Bridal Accessories – If you're not ready for a full on plaid gown, how about some hidden touches?!
Image credits: ScotWeb.CO.UK, Beau-Coup, Shoes of Prey
And let's not forget about the groom …
Image credits: Flickr, Sarah Grawler, Style Me Pretty, Ruffled Blog
Tablescapes and Decor – certain to make guests feel cozy!
Image credits: Innovias, Elizabeth Anne Designs, The Knot, Green Wedding Shoes
Cake … the fantastic Cake!
Image credits: Mastin Studio, Brides.com, Hey There Cupcake, Bridal Guide
Decor and Accessories – plaid stir sticks … who would have thought!
Image credits: Beau-Coup, Loverly, Nico and Lala, Deer Pearl Flowers
Invitations – the perfect way to kick-off the ultimate plaid wedding!
Image credit: Impress Me Designs


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Utilizing Adaptive Advertising as Brands Taking Stands Becomes More Common
Putting a plan in place before a controversial campaign avoids having to pull an ad
It's once again in vogue for brands to take stands on important social issues. The 2018 Edelman Earned Brand study found that "nearly two-thirds of consumers around the world now buy on belief, a remarkable increase of 13 points since 2017." This isn't simply the rise of social good-minded millennials, either. "Belief-driven buyers are now the majority in every market surveyed across all age groups and all income levels."
Some of that rapid change in consumer mindset is undoubtedly driven more by the current political and social climate than the deep-seated consumer wants, but it's no longer simply a fad. It's something that all brands need to consider.
However, it's a fine balance to walk. The age of personalization meant looking outward, reflecting the customer back on themselves. In many ways, that is far easier to adapt to than taking a firm stance on who you are and hoping they agree. That can often put brands in tough situations, whether they are trying to project their sincere corporate values or are just keeping a heads-down focus on business.
Values, but at what cost?
It's important to recognize that a brand like Nike can pull off socially conscious and even controversial ad campaigns because they have built their reputation around those issues. They have a long history of directly pushing social causes, so while the Colin Kaepernick or Serena Williams ads may still stir some controversy, they are completely in line with how the brand has expressed and promoted itself. Any infuriated consumers are simply showing their own ignorance to the brand they supported.
Even Coca-Cola can pull off more socially progressive messaging because of their long history of feel-good, teach-the-world-to-sing marketing. Of course, when Pepsi took a step in that direction, the result was disastrous. There were many problems with the infamous Kendall Jenner ad, but certainly one of the biggest was simply consumer expectations and a misaligned campaign.
So how does a brand navigate marketing in this world where consumers want values but are extremely fickle in how those values are expressed, especially when it's not why they bought from that brand in the first place?
Gillette's recent "The Best a Man Can Be" campaign highlights the pitfalls. By most metrics, the campaign was a success for the razor brand, even in some unanticipated ways. Yet it still received a backlash and sparked controversy that the razor company didn't seem to anticipate nor know how to respond to.
The takeaway from Gillette shouldn't be that brands need to be cautious in taking a stand, but rather that they need to be able to anticipate the response, be ready for it and, in some ways, harness it.
The future will be A/B tested
The beauty and the challenge of this era is that once posited, brand values can't waver. Customers will immediately call out any hint of pandering, trend-chasing or insincerity. But there are of course right and wrong ways to express those values in marketing, especially when the impact is as much on your bottom line than actually shifting culture.
Where many go wrong, however, is in the assumption that a value must be born, complete and true, from day one. There is also a marketer's fallacy that not wavering means not iterating, finding different lifeforms and delivery mechanisms to make sure it reaches the customer in the best possible way. Advertising that seeks to make a statement needs to still be adaptive and responsive. It needs to be proactive and to anticipate reactions.
Adaptive advertising offers brands a way to negotiate the fine line of expressing social values that their customers expect, and our Twitter-enraged cancel-culture that reacts with hair-trigger ferocity at any misstep.
Test-worthy technology
Luckily, we live in an era where we can test without going all in and before we're truly held to our word. Leveraging technologies like AI, adaptive advertising can feel out reactions as campaigns are being developed to help guide them internally before Super Bowl budgets are spent on asinine takes and build-ups like the recent corn syrup beer brawls.


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Corporate Social Responsibility (CSR) and Sustainability
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Watch this short animated movie explaining sustainability created for RealEyes by Igloo Animations
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Feb 11, 2013
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Shazam! (David F. Sandberg, 2019) USA
Reviewed by Kaio Farkouh.
After years failing to try to catch up "Marvel Studios", the "DC Universe" is now shaping, and it seems they found a way to make good and entertaining movies for all. We had "Wonder Woman" (2017), and then last year, "Aquaman" and now "Shazam!". It comes another big hit, and makes me excited to see what comes next to this new "DC Universe".
"Shazam!" follows the story of Billy Watson, a boy who is trying to find his place in the world, with some questionable attitudes, and his desire to find his family. A family adopt him, and he started living with them, something that he never had before. With that, he is chosen to be the one to protect the world, and turn into his full potential form, Shazam.
Directed by David F. Sandberg, the one who directed the good indie horror movie in 2016, "Lights Out". Now give us a fresh super hero movie, with such heart and passion. The DC movies were known for being dark, with not so many jokes at all. It failed not only with the critics, but also at the box office. David brings a fresh and also very kind movie that talks about family and it reminded me of the "Spider-Man", directed by Sam Raimi or even the "Super-man" with Cristopher Revee. In which, both movie have such heart, and you can create such sympathy for the characters.
The triumph of the movie is everything related to the family, and the jokes. Shazam played by Zachary Levi, which he kills it as Shazam. His is so funny and his dynamic with his family works perfectly. He played the perfect superhero but with the dilemmas of a young kid that does not know much about protecting the world and how to deal with the fact that with power comes great responsibility. In counter part, the villain, played by Mark Strong, does not do much, and it is nothing special. Just another villain trying to rule the world.
"Shazam!" is the best DC movie since the Christopher Nolan's Batman, it contains a good amount of jokes and a good package of action as well. The movie succeeds so well to create a fun and lighter universe for the DC movies, with such passion, heart and charisma. I'm looking forward to see what they do next with Shazam, and how they keep up with this new universe.
"Shazam!" trailer: https://www.youtube.com/watch?v=-oD7B7oiBtw
About this entry
You're currently reading "Shazam! (David F. Sandberg, 2019) USA," an entry on Student Film Reviews
- Published:
- 04.07.19 / 4pm
- Category:
- Films


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The project will provide young girls with an education and give women the skills to grow their lives and access opportunities for independent and meaningful work.
Follow our progress at The GYAAN Project and Rajkumari Ratnavati Girls Schooland Women's Center in Jaisalmer, India: August-September 2019.
New Photos! Our latest progress at the GYAAN Prokect and Rajkumari Ratnavati Girls School and Women's Center in Jaisalmer, India: June-July 2019
Priyanka Chopra spoke to PAPER Magazine's Mickey Boardman on the importance of girl education and women empowerment, it plays a significant role in a country's development.


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If you're currently sitting on the fence over booking a wedding videographer, this post is just what you need. Clare and Mark were married in the most relaxed and emotionally charged ceremony last December. Their day was beautifully captured by Matty from Out of Mountain, and boy will it warm your heart. Thanks to Clare and Mark for sharing their story, enjoy and get the tissues at the ready!
Greystones couple, Clare and Mark met in 2009 when they were both at school and dated until 2012. After a two year break they started dating again at the end of 2014 and got engaged two years later.
"We wanted to keep our wedding day as simple as possible – we had seen a few things we liked online and saw a lot of things we didn't like at other weddings we had been to. We wanted to keep it extremely relaxed so the organisation wasn't hugely stressful for us," said Clare.
Married in Rathmichael Church of Ireland, the couple travelled to Summerhill House Hotel in Enniskerry to celebrate with their guests. "We both loved interacting with our guests after the wedding ceremony at the church – all of our friends in one place," added Clare. "We chose to have a wedding video because we wanted to be able to have a record of guests interacting with each other. Our videographer, Matty, was a fly on the wall – and a very talented fly at that. He's also a wonderful dancer."
Clare's Advice
Chill out. Make sure the day reflects your personalities. And don't try to please everyone.
Wedding Suppliers
Venue: Summerhill House Hotel, Enniskerry
Wedding dress: B Couture, Arklow
Bridesmaids dress: ASOS
Groomswear: Next, Dundrum
Photographer: Studio 33 Weddings
Cake: Friend, Emily Newell
Flowers: Family friend
Bridal cars: Family friend
Videographer: Matty Greer, Out of Mountain, Dublin


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Once Upon a Time in the Sixties: London, Chelsea and the King's Road
Por Peter Maddick
Vista previa del libro
Once Upon a Time in the Sixties - Peter Maddick
Once upon a time in the sixties…
According to my
ticka-tick Timex watch it's a little after 9am. I'm in a building at St James's Square, London. The address is posh, and the names on the office doors include three double-barrels and, believe it or not, a triple-barrel. This is my first proper job and I'm nervously hoping I don't bump into any of those names. They are ad men and as smooth as Roger Moore in The Saint. At least that's what I've been told.
So far I haven't seen a soul. Yet there's life somewhere as I can hear the click-click-click of a typewriter or two. I can also hear someone running, clattering along the linoleum floor in what must be leather-soled shoes with steel-caps, the kind ex-army people wear in homage to their old parade ground. I hear a grunt, a curse. Clearly the person is being chased and should be stopped. I stand around the bend, where I can't be seen, my arms spread open. Wham! I'm flat on my face staring at a pair of highly polished black lace-up shoes, just the kind that would have steel–caps.
I see long burgundy socks leading up to a pair of gentlemen's suspenders, and knees like rock cakes hovering below boxer shorts with vintage cars on them.
The man bawls at me,
Have you seen my secretary?
I lift myself up without a helping hand.
Apart from the missing trousers he's immaculately turned out in a blue and white striped shirt with a stiff white detachable collar, red and white polka dot tie, and immaculately groomed jet-black Brylcreemed hair.
The wretched gal has gorn 'orff with m' trousers again. All I asked her to do was press them! He shouts in disbelief.
I gulp and apologize for not having seen her, not that I'd know her if I fell across her.
Well you're no bloody good!
He pushes me to one side and races off down the corridor, shirttails flapping like a character in a Brian Rix farce, where trousers are regularly dropped to get a laugh. But I'm not laughing. I feel like running for it, straight to the lifts, down to the main entrance, passed the commissionaire and out the front door.
Mid October 1963
I've never been called
sir before. Not sure I want to be, particularly when I'm being shouted at by a commissionaire in a pseudo-army uniform.
I have a 2.30 interview with Major Millard. I explain and am ordered to take the lift to the fifth floor reception.
It's eerily quiet when I get out of the elevator. I take a deep breath, feeling suddenly aware of my new C&A suit. The one my father insisted I'd grow into though it makes me feel like a cross between a refugee and a clown, especially outdoors when the wind blows and the jacket billows. I was a perfectly happy sixteen-year-old school leaver, leading a beatnik-inspired existence listening to R&B performed by my favourite new group, Mick and the Blue Boys, at the Ealing Jazz Club.
My parents, however, had other ideas. A golfing pal of my father said that his advertising company were recruiting trainees.
I tentatively push the glass doors and enter a large reception area. Three sides have floor-to-ceiling shelves that display well-known household products –Weetabix, Mars, Colgate, Mobil Oil, Wilkinson Sword. Two women sit behind a long wooden desk. One is middle-aged with heavy white make-up and mascara. A prominently hooked nose gives her a haughty air, making me think of the eccentric poet Dame Edith Sitwell. The other woman is much younger and looks as if she's stepped out of the Debutante of the month page in Tatler –a perfect serene brunette in twin-set and pearls.
Do take a seat, the brunette says. She has a particularly husky, velvety voice, like the breathy actress Fenella Fielding.
Major Millard's secretary will fetch you in just a few minutes.
She gives me a smile showing just a hint of immaculate white teeth. The haughty woman ignores me.
My eyes settle on some miniature bottles of Babycham, one of my mother's favourite tipples. The husky purr strikes up again.
The managing director of the agency invented that product. The client was so delighted with the sales they presented him with a personalized Rolls Royce. Wasn't that kind?
Before I can reply a stout girl with a ruddy complexion and frumpy clothes hurries in. She races me along a deserted corridor as if we are late for an important date. I ask why it's so quiet.
The secretary clears her throat as if to make an important announcement.
This is the fifth floor, the director's floor. It's generally quiet here, particularly at this time of day. She gives a knowing smile and whispers,
At the far end of the corridor we pause before a white wooden door. The secretary adopts her conspiratorial tone again.
You'll love the major. He's a real sweetie.
She cautiously opens the door.
Without bothering to look up Major Millard gestures for me to sit. My heart thumps like a sledgehammer. The personnel director couldn't be anything other than a retired army man: a plump well-fed face, slicked-back silver hair, a nose just a touch too purple and, beneath it, a small twitchy moustache. He studies the papers before him. After a few minutes he fixes me with a steely gaze and bellows.
So you've come to apologize have you? He slams his hand on the desk.
What do you have to say for yourself, eh?
I manage to croak out my name adding,
trainee job.
He looks angrily confused.
So where the blazes is Mulligan then?
The secretary appears and hands her boss what must be my job application. He flicks through the form and grunts.
Are you sure you want to work in advertising?
I nod but would love to give the honest answer.
And what part of the business interests you most?
My basic homework has come up with an astonishing conclusion: that advertising is all about pictures and words, very often not many words at all. Given the choice I'd really like to go for the pictures side particularly as I fancy so many of the girls shown in the ads. The problem is that I'm not very good at art.
I mumble about wanting to write advertisements.
Suddenly the major turns even more purple. He slams his fist on his desk for a second time.
Are you mad, boy?
He waves my job application at me.
Dreadful types the creative lot! Just look at that Mulligan fellow. Molests a girl in the lift and he hasn't even got the courage to come and face up to me. Irish I believe, like that Oscar Wilde deviant. You're not Irish are you?
Without having time to answer the question, not that I think it needs one, the jolly-hockey-stick secretary rescues me.
So that seems to have gone well, she says.
I told you he was an old sweetie.
She also tells me that I'll receive a letter from the major within the next few days.
I don't talk much to my parents about the interview. To be honest, I wouldn't really know where to begin. Instead, I lock myself in my room listening to Miles Davis' Kind of Blue while drafting a letter to Mick asking if there is any chance of joining the group as a roadie.
Dear Mick, you may not remember me but I'm the bloke who bought you a few beers at Ealing Jazz Club when you were skint. Now that you and the lads are a bit more famous and that, and I do think Come On is a cool single and should stuff the Beatles, I was wondering…
Unfortunately a short letter arrives from the major a couple of days later offering me a position as a trainee on a starting salary of £6 per week with luncheon vouchers. I'm told to report at 8.30am the following Monday. My parents are delighted. The Rolling Stones will have to live without me.
This time I manage to slip past the commissionaire while he's bawling-out a messenger boy. I confidently stroll over to join a group waiting for a lift: a well-dressed woman, a scruffy bearded man in a duffle coat and two other men in overcoats, one in a bowler hat casually reading The Times. Nobody speaks. For a moment I wonder if I should introduce myself. The wood-panelled lift arrives and I press the button for the fifth floor. Everyone gets off on the lower floors, which is a relief. I'm looking forward to seeing the brunette receptionist again. I wonder what her name is –probably something smart like Antoinette or perhaps Amanda.
The haughty older lady is alone. I explain that I have to report to Mr. Smaile…Mr. Stanley Smaile.
She looks at me as if I'd just arrived from a dustbin.
You're in the wrong place. You need the side entrance on Charles II Street.
She wafts her arms across the desk, presumably in case some filth has fallen from me. The phone saves further humiliation and she answers with a syrupy voice while gesticulating that I should leave immediately.
Things are a bit different on Charles II Street. A double-door entrance is wedged open to allow passage of a large trolley laden with corrugated rolls of paper. The doorway leads onto a ramp and into an untidy basement.
A man in a long brown workman's smock asks,
Ere! What you after, then?
My white shirt, tie and the absurd three-piece navy blue suit has clearly confused him. Luckily I'm not sent straight back to the main reception, but I do feel like a tailors' dummy moving around a gents outfitters until a suitable display area is found. After a shifty look he points me in the direction of Mr. Smaile's office.
I make my way through a long dingy corridor with stained linoleum floor. Strips of neon light make it impossible to tell between day and night. Through glass partitioning, I see storage areas full of unmarked boxes, piles of metal film canisters and other random objects in shadowy recesses. There's a faint buzz from what could be a generator. I'm reminded of war films depicting submarine claustrophobia –The Enemy Below. I wonder if there's been a mistake. The smart brunette wouldn't have sent me to the basement.
As a cardboard box comes flying from a doorway, a voice calls out.
Keep the racket down lads!
There seems to be a fight going on, but I step into the first doorway.
Sorry to trouble you, I've been told to report here.
Without taking any notice of me, Mr. Smaile, and I have to assume that this is the Mr. Smaile I've come to work for, gets up from behind his desk, walks into the corridor, picks up the cardboard box and throws it back into the unseen room. He is a short, stocky man with cherry-red cheeks and large eyes like a ventriloquist's dummy. He hardly opens his mouth as he welcomes me to dispatch.
I point out that I'm a trainee.
So are the other five lads sitting next door, he replies.
The room next door is large with no windows, just sharp neon lighting. Six wooden chairs, like school chairs, line one wall. Opposite are four worn, mismatched armchairs. A custom-built packing table runs along the far end. Five young men of about my age are seated on the school chairs, all dressed in collar and tie; some in suits, others in sports jacket and flannels.
Seated opposite are three older men in identical navy blue serge suits, a touch too similar to mine for comfort. A tubby man of indiscernible age jerks about in the middle of the room, as if suffering from a fit of St Vitus' Dance. He appears to be in great distress and is shouting obscenities at random. Empty cardboard boxes litter the floor. One of the three older men picks up a box and hurls it at the dancing man. He twitches around to face the young lads thinking it's one of them. As he struggles to shout an obscenity, they cringe as if he's about to set about them. While this is happening one of the older men creeps up behind him and grabs his arse.
Get your ffffuckkin hhhhand of my sssodding arse you fffilthy fffucking queer. The dancing man is purple in the face and slightly foaming at the mouth. He turns on the arse-grabber and chases him out the room, almost knocking me over as they pass. The remaining teasers cheer. One puts two fingers to his mouth and lets out a high-pitched whistle. A sinister-looking character with a pockmarked face and the worst toupee imaginable ignores it all and sits behind the packing desk at the far end of the room picking his fingernails with a Stanley knife.
Mr. Smaile makes another appearance.
I said, keep the bloody racket down!
It's my own fault. I should have asked more questions at the interview. I vaguely remember the major mumbling that the trainee scheme was a way to learn the different departments in a large advertising agency, but at that stage I thought only of getting out of the interview alive. The bridge between trainee and post boy is slowing


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Susan Gubar presents an insightful way to be thankful on this day. The Lemonade Fund gave a record number of grants this month, in time for Channukah, to Israeli breast cancer patients. This fund would never have been created without the eye opening experience of having cancer. Though no one would wish for it, one can be grateful for the good that can be born out of such an experience.
Breast Cancer Leading Cause of Death in Israeli Women
Breast Cancer Leading Cause of Death in Israeli Women
Breast Cancer is the leading cause of death of Israeli women. (Higher in Jews than Arabs for some reason.) Treatment is top notch. Then, why? Must beat this disease. (Reminder to schedule your mammograms.)
Crispy Potato Latkes with Lemon and Healthy Baked Donuts
photo by Roland Bello
Makes about 20 latkes
Every family has its own (ahem, best) version of these savory potato pancakes. We're offering you a classic formula, though not everyone drains the potato mixture before frying—we find this prevents the latkes from absorbing too much oil and allows them to crisp into golden disks. Maybe this will become the new family favorite.
- 1 medium onion
- 3 pound russet (baking) potatoes (about 6)
- 2 teaspoons fresh lemon juice
- 1/3 cup all-purpose flour
- 3 large eggs, lightly beaten
- About 1 cup vegetable oil for frying
- Accompaniment: sour cream
- Equipment: a deep-fat thermometer
Cut onion lengthwise to fit feed tube of a food processor, then grate with medium shredding disk. Transfer to a large bowl (do not clean processor).
Peel potatoes and put in a bowl of cold water. Cut potatoes lengthwise to fit feed tube, then grate and add to onions. Toss with lemon juice, then with flour, 2 teaspoons salt, and 1 teaspoon pepper. Add eggs and stir to coat. Transfer to a colander set over a bowl (potatoes will release juices).
Preheat oven to 200°F. 3Heat 1/4 inch oil to 360°F in a 12-inch heavy skillet over medium heat. Using a 1/4-cup measure, scoop 4 or 5 mounds of potato mixture into skillet. Flatten with a fork to form 3 1/2-to 4-inch pancakes. Cook until golden brown, 2 1/2 to 3 minutes per side. Transfer to a paper-towel-lined baking sheet and keep warm in oven while making more latkes.
cooks' note:Cooked latkes can be frozen on a baking sheet, then transferred to a sealable bag or container and frozen up to 2 weeks. Reheat in a 450°F oven (about 5 minutes).
Read More http://www.epicurious.com/recipes/food/views/Potato-Latkes-350905#ixzz2l0oNhhMm
Baked Buttermilk Doughnuts
(courtesy Health Magazine)
- Nonstick cooking spray
- 1 cup whole-wheat flour
- 1 cup all-purpose flour
- 1/2 cup sugar
- 1 1/2 teaspoons baking powder
- 1/4 teaspoon ground nutmeg
- 1/2 teaspoon salt
- 3/4 cup low-fat buttermilk (1%)
- 2 large eggs
- 1/4 cup honey
- 2 tablespoons melted butter
- 1 tablespoon vanilla extract
1. Preheat oven to 425°. Lightly coat a doughnut pan with cooking spray.
2. Combine flours and next 4 ingredients (through salt) in a large bowl, stirring well with a whisk.
3. Combine buttermilk, eggs, honey, butter, and vanilla, stirring well with a whisk. Add buttermilk mixture to flour mixture; whisk just until combined.
4. Spoon batter into doughnut pans, filling twothirds full. Bake in middle of oven until doughnuts spring back when touched and are golden on bottom (about 8 minutes). Let cool in pan slightly (about 4 minutes); turn out. Coat with toppings (see ideas, below), if desired.
Lemon Glazed:
Combine 2 tablespoons fresh lemon juice and 1 1/2 cups powdered sugar, stirring well with a whisk. Dip 1 side of the cooled doughnuts into glaze; let cool on a rack, glazed side up.
Calories 191
Melt 6 ounces bittersweet chocolate in a bowl in microwave until smooth. Dip tops of doughnuts into chocolate and place chocolate side up on a rack to cool. Sprinkle with 1/2 cup chopped hazelnuts; let sit about 10 minutes.
Calories 232
Chocolate Swirl:
Melt 4 ounces (1 cup) bittersweet chocolate in microwave until smooth. Fill a small squeeze bottle or zip-top plastic bag (snip a tiny hole in 1 corner of bag) with melted chocolate; pipe chocolate onto tops of doughnuts. Chill doughnuts until chocolate sets (about 10 minutes).
Calories 184
Cinnamon Sugar:
Combine 1/4 cup ground cinnamon and 1/4 cup sugar. While still warm, coat doughnuts in sugar; let cool on rack, sugar-coated side up.
Calories 155
New simple blood test to confirm negative mammograms.
New simple blood test to verify negative mammograms. To help allay concerns about what mammograms may miss. Pilot for Octava Pink test in Italy and Israel. Interesting
October 2013 – Profiles in Courage
Many applicants to the Lemonade Fund this month. Here are two stories:
M. is a French immigrant with four teenage children and a husband who became too disabled to work, after their arrival. Until her recent diagnosis with breast cancer, M. had been the sole breadwinner in the family, (working as a salesperson in a shop.) M. is now unable to work due to the side effects of chemotherapy and their only income is her husband's disability payments. This has caused a precipitous fall in their financial situation, which is now desperate. The Lemonade Fund was happy to award a grant to assist M. and her family during this difficult time.
E. is a young Ethiopian woman who came to Israel as a girl in 1989. She has four children, ages 2-12 and is now separated from her husband. She was recently diagnosed with Stage 4 bilateral breast cancer and is receiving treatment at a hospital in the center of the country. She moved north to live with her parents so that they can help her with her children, however her father is too old to help and her mother is overwhelmed with the task of caring for her grandchildren as well as her daughter. In addition, E. has to travel quite far for her bimonthly chemotherapy treatments. The Lemonade Fund issued a generous grant to E. and her family, and we pray for her recovery.
To donate to the Lemonade Fund: http://www.esra.org.il/israel-breast-cancer-emergency-relief-fund-ibcerf
We are considering expanding our services to provide meals, visits and transportation to treatments, for patients being treated at Breast Centers in the Raanana area, as there is a great need for this. If we have enough volunteers we can do this.
We also need help in writing, translating (English to Hebrew,) and researching. This work may be done from home.
To volunteer, please send an email to: firstname.lastname@example.com
Thank you!
Lemonade Fund offering meal assistance to local breast cancer patients
The Lemonade Fund is an Israeli organization that gives financial assistance to needy Israeli breast cancer patients who are in active treatment, Recently, a local friend and supporter of the Lemonade Fund needed help herself… help of a different kind. She knew it would be challenging to prepare healthy meals, for herself and her family, while undergoing chemotherapy for breast cancer. The Lemonade Fund asked for volunteers to cook meals for her, and the response was overwhelming. At the same time, a social worker at a breast center in a nearby hospital mentioned that there are some patients who are completely alone, and who could use a kindly delivered, home-cooked meal more than anything, We are seeing a need, one that our generous community is able and eager to fill, and thus was born the idea of adding meal assistance to the menu of services offered by the Lemonade Fund.
If you'd like to prepare a meal now and then for a patient from the Raanana/Herziliya/Kfar Saba area, please send an email to firstname.lastname@example.com and the Lemonade Fund will let you know how to sign up. The process is simple and straightforward and doesn't involve long term commitment. Can even be a one-time thing. Please share this post.
How lucky are we that we can come together to help each other in this way! Thank you.


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HOW BUDDHISM BECAME CHINESE Name: Kuz Anastasiia Student id.: 2017190274 School of Philosophy 2018
Contents Introduction ……………………………………………………………………………………………………… 1 I. Historical background …………………………………………………………………………………….. 2 1.1. Four stages of growth ……………………………………………………………………………….. 2 1.2. Factors favoring Buddhism in ancient China ……………………………………………….. 4 II. The magic of Chinese Buddhism ……………………………………………………………………. 6 2.1. Translating Buddhism into Chinese: some issues …………………………………………. 6 2.2 Buddhism understanding. ………………………………………………………………………….. 9 2.3. Evaluation ………………………………………………………………………………………………. 10 III. Modern Chinese Buddhism …………………………………………………………………………… 12 Conclusion ………………………………………………………………………………………………………. 14 Bibliography ……………………………………………………………………………………………………. 15
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1 Introduction Buddhism's encounter with Chinese civilization is one of the most momen- tous stories ofintercultural assimilation in human history. The two traditions blended so thoroughly that it is easy to forget that Buddhism was a very foreign import when it was first brought to China, and that five centuries passed before the Chinese felt that they had a full picture ofwhat it had to offer. Of all the Asian civilizations that Buddhism encountered outside ofIndia, China's was by far the most sophisticated, complex, and ethnocentric, with its own thoroughly developed system ofsocial organization, religious ideology, and speculative thought. Nevertheless, Buddhism had a great deal to offer that the Chinese lacked, and this offering came at a troubled point in Chinese history, when many Chinese were ready to learn from people whom they otherwise considered barbarians. Buddhism's contribution comprised four levels, dealing with institutions, devotion, doctrine, and meditation techniques. On the institutional level, the monastic Sangha offered something totally new to China: a chance for men and women from all levels of society to devote their lives fully to a religious vocation. This was particularly important during the wars of the late third and early fourth centuries, when the basic units ofthe Chinese social and religious framework the family and the state-were falling apart. Nevertheless, despite its defeat on the doctrinal level, Buddhism maintained its strength as an institution, a devotional religion, and a system ofmeditation training still open to all. Ch'an retained some of its intellectual currency, serving as an individualistic alternative to the often stifling orthodoxy of the neo-Confucian ideology. As a result, Buddhism came to play a role that it was best equipped to play, standing somewhat outside the social order, offering haven to those who found that order restrictive or repressive, but in no way threatening the peace and well-being ofsociety.
2 I. Historical background 1.1. Four stages of growth As Buddhism grew after the Buddha and beyond India, it profoundly changed cultures and was in turn fundamentally changed by those very same cultures. Even today, Buddhism continues to grow on a more global scale, and is undergoing further significant changes. As an interesting example of this historical process, we shall briefly examine how Buddhism arose and changed in China. We shall especially discuss how such changes occurred because of the prominence of persons, usually a great Chinese master (such as Dàosh?ng), or even a powerful political figure (such as the empress W? Zéti?n), and how Buddhism, as a religion, reinvents itself to grow or, at least, survive. Such Buddhist continuities and changes in China further profoundly influenced the Buddhist traditions of east Asia right down to modern times. Dan Lusthaus, in his 1998 entry on ? Buddhist philosophy, Chinese in the Routledge Encyclopedia of Philosophy1, divides the development of Chinese Buddhism roughly into four periods: (1) 1th- 4th centuries: Early introduction of Indian and Central Asian Buddhism; (2) 5 th – 7 th centuries: Formative development of Chinese versions of Indian and Central Asian schools; (3) 7 th – 12 th centuries: The emergence of distinctively Chinese Buddhist schools; (4) 13th century onwards: The continuance of Chinese Buddhism into the present day. The first Buddhists in China were neither Indians nor missionaries: they were Central Asian and Iranian traders who were Buddhists, and who made no particular effort to proselytize the local people. The first missionaries began trickling in during the 1th century CE onwards, and were probably Buddhist monks from Parthia and other parts of Central Asia, and later monks and nuns came both by land and by sea from India and Sri Lanka, either invited by the merchants living in China or underwent the perilous journeys themselves. Shortly before the Common Era, when Buddhism began to enter China from India and Central Asia, Confucianis had enjoyed supremacy for over a century, and the teachings of L?oziand of Zhu?ngzi (as part of the Huángl?o Daoist " tradition) were established in both the philosophical and religious spheres. Daoism (dàoji?o ) was essentially humanistic, idealizing harmony between man and nature, idealized in the xi?n (, , ) or immortal. Confucianism, on the other hand, preaches a social ethics of harmonious human relationships 1 See http://www.rep.routledge.com/article/G002SECT2
3 centering around family and state, but strongly hierarchical and patriarchal, with the ideal man as j?nzi , the noble man or true gentleman. In the fifth century, Buddhism began to emerge from its quasi-Daoist label by clarifying definitive differences between Buddhist and Daoist thought. Daoist vocabulary and literary styles were shared and new distinctively Buddhist terminology and genres were developed. Even though Mah?y?na Buddhism was a minority school in India and had few followers in Central Asia, it became the dominant form of Buddhism in China to the extent that the ancient Chinese Buddhists would often disapprovingly, even derisively, label non-Mah?y?na forms of Buddhism as hina, yana (literally ? low or inferior vehicle). By the sixth century, the Chinese had been introduced to a variety of Buddhist theories and practices representing a wide range of Indian Buddhist schools. As the Chinese struggled to master these doctrines, it became evident that, despite the fact that these schools were all supposed to express the One Dharma (Buddha's Teaching), their teachings were not homogenous, and were often incompatible, even contradictory. By the end of the sixth century the most pressing issue facing Chinese Buddhists was how to iron out the disparities amongst the various teachings. Responses to this issue produced the Chinese Mahyna schools, that is, Buddhist schools that originated in China rather than India. The four Chinese schools are Ti?ntái (), Huáyán (), Chán () and Pure Land (Jìngt? ). Issues that these schools share in common include Buddha-nature, mind, emptiness, Tathagata, garbha, skillful means (upaya), overcoming birth and death (samsara), and awakening (bodhi). From the 4th through the 7th centuries, Buddhists scholars in China periodically realized that their Buddhist texts and notions were often at variance with their Indian antecedents. They tried to correct the problem either through the introduction of additional translations or by clarifying differences between Buddhist and native Chinese ideas. By the 8th century, the Chinese had apparently become satisfied with the types of Buddhism they had developed since, from that moment on they lost interest in Indian commentaries and treatises, and instead turned their attention toward Chinese commentaries on the texts—such as the Lotus Sutra and the Garland Sutra—that had assumed importance for the Chinese Buddhist traditions. Moreover, even though Buddhist missionaries continued to arrive in China and new translations continued to be produced up to right through the 13th century, none of the significant developments in Indian Buddhism (such as Buddhist syllogistic logic) from the 7th century on had
4 any lasting impact on Chinese Buddhism, and many important texts and thinkers (eg, Dharmakirti, Candrakirti, and Santaraksita) remained virtually unknown in East Asia until modern times.2 1.2. Factors favouring Buddhism in ancient China Arrival of Buddhism. Although the ? official introduction of Buddhism into China was said to have occurred during the reign of emperor Míng of Hàn (Hànmíngdì 28-75, r 68-75), the second emperor of the Eastern or Later Hàn Dynasty, Buddhism was already known before that.3 In other words, Buddhism did not arrive wholesale in China, the way, say, Islam of the Turkish mujahidin did in 12century India. Buddhism basically trickled in ? "the way most ideologies with staying power latch themselves to the minds and imaginations of a people".4 During the reign of Míngdì (68-75 CE) Buddhism received a strong boost in China, so that by 200 CE, there were Chinese translations of Buddhist texts.5 Beginning from the 1th century and the middle of 2th century CE, certain social conditions in China favoured the rise of Buddhism include: (1) Anomie. China was passing through a period of cultural unrest, as the Hàn dynasty declined. Traditional moral and social structures were weakened. Many people were looking for some satisfactory way of life that would provide some meaning and significance in human existence. (2) Adaptability. Buddhism met just the needs of the people because, unlike Brahmanism and other Indian religions at that time, it is not rooted in local cults. It was more socially adaptable. (3) Mission. The Buddhist monks belong to a missionary tradition: Buddhism is India's (perhaps the world's) first missionary religion. (4) Indigenization. The Buddhist monks adapted themselves to the local conditions. It was mainly Mah?y?na Buddhism that grew China. With its emphasis on the Bodhisattva ideal, used various skilful means (eg adjustment of Vinaya rules) to spread Buddhism and gain local support. 2 See Kitagawa 1980. 3 According to the Wèi sh? !(?History of the Wei Period?), ch 114, a Chinese court scholar was instructed in a Buddhist scripture by an envoy from Yuèzh? . According to the Hòuhàn sh?
(?History of the Later Han Period), ch 72, three Buddhist terms, ?Buddha,? up?saka (Buddhist lay-followers), and ?rama?a (monk), were found in an official document in 65 CE. 4 Linda Brown Holt 1995:1. 5 Nakamura 1964:226.
5 When Buddhism began entering China shortly before the Common Era, she was an ancient and well-established culture with her own indigenous philosophy and religion. As such, Buddhism faced these special conditions following its introduction into China: (1) Daoism was China's own popular religion, but it did not have the rational and philosophical depth that gave Buddhism greater prestige. (2) Confucianism emphasized family values, obedience to authority and social stability. Confucian scholars constituted the most influential sector of society. They generally disapproved of barbarian religions. (3) Antecedents. Confucianism and Taoism had long provided the Chinese people with a vocabulary and philosophy of something beyond the daily grind. The cultural and intellectual bedrock helped Buddhism tremendously to express itself by means of contextualization. (4) The discipline and standard of moral virtue of Buddhism, as exemplified in the early Buddhist missionaries inspired the thinking Chinese. But, on a general level, the ancient Chinese were attracted to what they perceived as the magical powers of these missionaries. Around 150 CE, translators such as ?n Shìg?o
(?-170)6 began to produce Chinese translations of Buddhist texts. Most of his translations were of the H?nay?na, "inferior vehicle" (a Mah?y?na term for the early Indian scripture and system), and as such served more as a curiosity and diversion for the leisurely elite, but had no impact whatsoever on the common people, who were mostly illiterate, anyway. Almost all of the Buddhist texts translated into Chinese were philosophical (eg the Wisdom texts), legalistic (the Vinayas) or mythical (the Lotus Sutra), and with the sidelining of early Buddhist teachings and meditation—and with the dominant influence of indigenous philosophies and beliefs—the Buddhism that grew on Chinese soil and filled the Chinese mind was effectively a Chinese religion. 6 ?n Shìg?o was a prince of Parthia (ancient Iran) who renounced his claim to the throne to become a missionary monk. In 148, he arrived in China at the Luòyáng (), the Hàn capital, where he set up a centre for translating Buddhist texts. He translated 35 texts, mostly from the early Pali texts. ?n Shìg?o is the first Buddhist missionary to China to be named in Chinese sources. Another Parthian monk named ?n Xuán
is said to have joined ?n Shìg?o at Luòyáng around 181 CE.
6 II. The magic of Chinese Buddhism 2.1. Translating Buddhism into Chinese: some issues Translating Buddhism into Chinese: some issues. Human languages can be broadly divided between those that are alphabet-based (such as the Indic languages and English) and the glyph-based (such as Chinese and the ancient Egyptian hieroglyphics). While the alphabet-based languages facilitate abstract thought, a glyphic language tends to work in mostly concrete or palpable terms by way of mono-syllabic pictographs ("thing" words) and ideographs ("idea" words).7 Understandably, the early translators had to overcome great odds to render the Indic Buddhist texts (mostly Sanskrit) into Chinese. In the earliest centuries of the Buddhist presence in China, the problem was especially acute when the Indic-speaking missionaries knew little or no Chinese, and the local Buddhist translators knew little or no Indic language. Even when both sides had mastered the language of the other, these two problems remained, namely: (1) The two languages come from completely different language stocks. Sanskrit, Pali and other Indic languages belong to the Indo-Aryan family, while the Chinese language is from the Sino-Tibetan family. The Indic languages are alphabetic while Chinese is monosyllabic. (2) There is a vast difference between Chinese and Indian cultures and philosophies. Not only did translators discover it was nearly impossible to find synonyms or near-synonyms, or equivalent concepts for the scriptures in the Chinese language, but they also found a very basic difference between the ways of thinking and of expressing thoughts in the two languages. Even before Kumarajiva came to China, Dào'?n (312-385) had introduced the concept of "the five losses and three difficulties" in translating Indic texts into Chinese. The great translator, Xuánzàng (602?-664), pointed out the "five kinds of untranslatable words". Dào'?n's theory of the "five losses and three difficuties" referred to five points in which the meaning of the original was lost through translation and to three things that were not easy to accomplish in translating. The five losses are as follows: (1) The word order in the Indic originals had to be reversed to conform to Chinese grammar. For example, in Chinese the first of the Three Refuges is zì gu? y? fó ("I take refuge in the Buddha"), whereas in the Indic original it is expressed in the reverse word order as Buddham saranam gacchami ("To the Buddha for refuge I go. ") 7 On written Chinese, see http://en.wikipedia.org/wiki/Written_Chinese.
7 (2) The Indians preferred simple, unadorned writing, whereas the Chinese were fond of ornate, polished writing. When the translator gave priority to literary style to please the Chinese audience, the simplicity and accuracy of the original were lost. For example, when Zh?qi?n of the Wu dynasty (222-280) attempted to translate the Dharmapada in ornate Chinese style, the Indian monk, Wéiqínán (or Zhànghài ; Skt: Vighna)––who had brought the original from India––cautioned him against shrouding the Buddha's words in beautiful prose. (3) The Indic texts had many repetitive passages. To emphasize a point, they repeated a sentence or sentences several times, or in the case of the Nikaya texts, repetitions were a mark of the oral tradition. This textual style did not appeal to the Chinese, who deleted all repetitions when translating into Chinese. (4) The Indic texts often contained nested sentences (a sentence within a sentence). For example, it was not unusual to find a long explanatory passage of over a thousand characters introduced in the middle of a sentence so that it is difficult to trace the original point. These interpolations were generally deleted in the Chinese translations. As such, the complex meanings of the India originals were lost. (5) In Indic writing even after a point had been fully explained, the explanation was often repeated in a subsequent passage as stock passages. These repetitions were all deleted in the Chinese translations. And the three difficulties pointed out by Dào'?n are as follows: (1) The graceful and highly inflected ancient Sanskrit, for example, had to be translated into plain, clear Chinese. (2) Although Sanskrit sentences expressed very subtle nuances, in keeping with Indian thought of the Buddha's time, the Chinese translations had to be palpable and clear to Chinese readers. (3) Although the 500 Arhats led by Maha Kasyapa had scrupulously compiled the texts by reconfirming the accuracy of each phrase, errors occurred in the course of their transmission. As such, the third difficulty actually referred to editorial skills and profound understanding of the Buddha Word that translators must have. The translation of Buddhist texts from Sanskrit and other Indic and Central Asian languages into Chinese constitutes a large area of study. Although written largely in classical Chinese in the context of a premodern civilization in which relatively few people could read, Buddhist s?tras were known far and wide in China. The seemingly magical spell (Sanskrit: dh?ra??) from the Heart S?tra was known by many; stories from the Lotus S?tra were painted on the walls of popular temples; religious preachers, popular storytellers, and low-class dramatists alike drew on the rich trove of mythology provided by Buddhist narrative. Scholars of Buddhism
8 have tended to focus on the chronology and accuracy of translation. Since so many texts were translated (one eighth-century count of the extant number of canonical works is 1,124)8, and the languages of Sanskrit and literary Chinese are so distant, the results of that study are foundational to the field. To understand the history of Chinese Buddhism it is indispensable to know what texts were available when, how they were translated and by whom, how they were inscribed on paper and stone, approved or not approved, disseminated, and argued about. On the other hand, within Buddhist studies scholars have only recently begun to view the act of translation as a conflict-ridden process of negotiation, the results of which were Chinese texts whose meanings were never closed. Older studies, for instance, sometimes distinguish between three different translation styles. One emerged with the earliest known translators, a Parthian given the Chinese name An Shigao (fl. 148–170) and an Indoscythian named Lokak?ema (fl. 167–186), who themselves knew little classical Chinese but who worked with teams of Chinese assistants who peppered the resulting translations with words drawn from the spoken language. The second style was defined by the Kuchean translator Kum?raj?va (350–409), who retained some elements of the vernacular in a basic framework of literary Chinese that was more polished, consistent, and acceptable to contemporary Chinese tastes. It is that style — which some have dubbed a "church" language of Buddhist Chinese, by analogy with the cultural history of medieval Latin—that proved most enduring and popular. The third style is exemplified in the work of Xuanzang (ca. 596–664), the seventh-century Chinese monk, philosopher, pilgrim, and translator. Xuanzang was one of the few translators who not only spoke Chinese and knew Sanskrit, but also knew the Chinese literary language well, and it is hardly accidental that Chinese Buddhists and modern scholars alike regard his translations as the most accurate and technically precise. At the same time, there is an irony in Xuanzang's situation that forces us to view the process of translation in a wider context. Xuanzang's is probably the most popular Buddhist image in Chinese folklore: he is the hero of the story Journey to the West (Xiyou ji), known to all classes as the most prolific translator in Chinese history and as an indefatigable, sometimes overly serious and literal, pilgrim who embarked on a sacred mission to recover original texts from India. Though the mythological character is well known, the surviving writings of the seventh-century translator are not. They are, in fact, rarely read, because their grammar and style smack more of Sanskrit than of literary Chinese. What mattered 8 Kaiyuan shijiao lu, Zhisheng (669–740), T 2154, 55:572b.
9 to Chinese audiences—both the larger audience for the novels and dramas about the pilgrim and the much smaller one capable of reading his translations—was that the Chinese texts were based on a valid foreign original, made even more authentic by Xuanzang's personal experiences in the Buddhist homeland. 2.2. Buddhism understanding The projection of categories derived from European, American, and modern Japanese religious experience onto the quite different world of traditional Chinese religion is perhaps most apparent in the tendency of traditional scholarship to treat Chinese Buddhism primarily as a matter of distinct schools or sects. Monks and other literati did indeed make sense of their history by classifying the overwhelming number of texts and teachings they inherited under distinctive trends, and some members of the Buddhist elite claimed allegiance to certain ideals at the expense of others. But any clear-cut criterion of belief, like the Nicene Creed, or a declaration of faith like Martin Luther's, is lacking in the history of Chinese Buddhism. It may have been only in the fourteenth century that there developed any social reality even approximating Ernst Troeltsch's definition of a sect as a voluntary religious association that people consciously choose to join and that excludes participation in other religious activities—and even then, the type of sect that developed, the Teaching of the White Lotus (Bailian jiao), was only tenuously connected to the "schools" of Chinese Buddhist thought on which scholars usually focus. Trends of thought and clearly identified philosophical issues are part of Chinese Buddhist history from the early centuries, and in the sixth through eighth centuries some figures identified themselves as concerned with one particular scripture: authors in the Tiantai school (named after Mount Tiantai) focused on the Lotus S?tra, and figures of the Huayan school emphasized the comprehensive nature of the Huayan ("Flower Garland") S?tra. But the founders of these schools— identified as such only by later generations—and their followers never stopped reading broadly in a wide range of Buddhist texts. Certain emphases also developed in Chinese Buddhist practice and Buddhology, foremost among them the invocation of the name of Amit?yus Buddha (nianfo, "keeping the Buddha in mind"), whose powers to assist those who chanted his name and whose resplendent paradise are described at length in scriptures affiliated with the Pure Land (Jingtu) school. In China, however—in contrast to late medieval Japan—dedication to Amit?yus Buddha was rarely viewed as a substitute for other forms of practice. Esoteric forms of Buddhism, characterized by restricting the circulation of knowledge about rituals to a small circle of initiates who perform rituals for those who lack the expertise, were also a strong force in Chinese Buddhism. But here too, even as they performed rites on behalf of individuals or to benefit the
10 state, the monks of the Zhenyan (Sanskrit: Mantra, "True Word") school participated in other forms of Buddhist thought and practice as well. Even the school of Chan ("Meditation"), known in Japanese as Zen, which claimed to be founded on an unbroken transmission from ??kyamuni through twenty-eight Indian disciples to the first Chinese disciple in the late fifth century, was far less exclusive than its rhetoric seems to allow. Claims about transmission, the naming of founders, and the identification of crucial figures in the drama of Chan history were always executed retroactively. The tradition, which claimed its own content to be a non-content, was not so much handed down from past to present as it was imagined in the present, a willful projection into the future, against the reality of a heterogeneous past. As a "school" in the sense of an establishment for teaching and learning with monastery buildings, daily schedule, and administrative structure, Chan came into existence only in the twelfth and thirteenth centuries, and even then the social institution identified as "Chan" was nearly identical to institutions affiliated with other schools. At any rate, English translations of primary sources about Chan and other schools of Chinese Buddhism are readily available elsewhere. The selections in this volume do not ignore sectarian history, but tend to concentrate on practices and ideas shared by larger and less exclusive segments of the Chinese Buddhist community and on schools less well represented in other anthologies. 2.3. Evaluation Buddhism was the first foreign religion to be successfully accepted, or rather, assimilated, into Chinese society. The main contenders against Buddhism were the indigenous systems of Daoism and Confucianism, who charged that Buddhism was a foreign religion, as therefore detrimental to Chinese culture. The status-conscious Confucianists, especially those serving the powers that be, were especially concerned that Buddhism might undermine their position of influence and affluence. The common charge was that Buddhism did not practise filial piety, and that renunciation (abandoning the home life) was an unfilial act, as the renunciant was deemed as being ungrateful to parents benevolence. The early Chinese Buddhists were adept and innovative in their response to such challenges and criticisms. As regards filial piety, they declared that to become a monastic was the best way that a child could show his gratitude to his or her parents, promising heavenly rebirth and other blessings. The early Chinese Buddhists went further, and created a powerful and enduring myth of Mùlián to celebrate or inculcate filial piety amongst their followers. In doing so, the Chinese had effectively invented a new religion, totally foreign to its Indian roots, by putting pretas into the hells, claiming the annual respite of hell-beings, and the idea of an enduring soul. The Chinese Buddhists, too, were aware of the gender discrimination of women by the
11 patriarchal Confucianists. Here the Chinese psyche invoked the powers of compassion through Avalokite- ?vara, who manifested himself in a uniquely androgynous form, expressing the most universal form of unconditional love and salvation known in religious history. These prayer methods evolved over time in response to the common and immediate psychological and religious needs of the masses. Such innovative responses kept Buddhism popular and relevant to the times. The hermeneutics of the deeper Buddhist doctrines remain in the minds and mouths of the scholars and specialists, amongst those who have the time and surplus income for them. All ancient societies had problems dealing with the dead, mainly through ignorance and superstition regarding death and the afterlife, especially in terms of ritual and religious pollution. The Buddhist teach- ings have profound answers and instructions regarding such matters, and as such were highly effective in introducing innovative ideas and practices regarding the dead and afterlife. The most successful of Chin- ese Buddhist innovation in this connection was the Ullambana teachings. Buddhism as religiosity—the appeal to external powers, perceived as superhuman or suprahuman, in solving or resolving personal problems—is often a mirror of its believers and devotees, changing and adapting to their needs and moods. The well-entrenched indigenous Daoist magic and religion, and Con fucian social ethics had a profound influence on Chinese Buddhism, which unable to appreciate or to apprehend the early Buddhist teachings, rich in its mental training, could only go with the flow of popular and powerful notions. The cost was to lose touch with Buddhist spirituality, that is, the inner evolution beyond greed, hate and delusion by seeing into true reality beyond the physical body, beyond rituals, and beyond doubt. Chinese Buddhism up to our times has been essentially characterized by pragmatic materialism.
12 III. Modern Chinese Buddhism When the Communists took control of the mainland in 1949, monks and nuns were treated as social parasites. The new regime confiscated Buddhist properties in 1951, depriving monastics ofthe livelihood they had previously earned by providing services for the lay community. Young monastics were returned to lay status. Older ones were put to work farming, weaving, running vegetarian restaurants, or teaching school. Ordination was discouraged, and the Sangha became an institution of the aged. In 1953 the government established a Chinese Buddhist Association to impose direct control over Buddhist institutions and their contacts with international Buddhist organizations. Famous and beautiful old temples were main tained at government expense, Buddhist art works were safeguarded, and sites such as the Yiin-kang caves were designated national treasures. However, the Cultural Revolution (1966-76) signaled an abrupt and destructive change in policy. Rampaging Red Guards targeted Buddhist sites as remnants ofthe feudalistic past that stood in the way of their new order. Many monks and nuns fled China for Hong Kong and Taiwan. Currently, however, the government is gradually easing its policies of gious repression. A turning point occurred in 1989, when a Buddhist delegation from Taiwan undertook a tour ofBuddhist sites with the official sanction of the Communist regime. Temples and shrines ransacked during the Cultural Revolution are being rebuilt, often with the help of outside sources in Taiwan, Hong Kong, North America, and Japan. Defrocked nuns and monks, no longer routinely denounced as "parasites", are being allowed to resume monastic lives. The motivations here are both spiritual and economic. Those who persisted in their Buddhist faith despite official denunciations an increasing sense ofindividual freedom. Government bureaucrats, howevei have an eye on the lucrative tourist trade. The island of Taiwan was not occupied by the Communists after the revolution, and so it experienced no abrupt severing of Buddhist or other Chinese traditions. The old guard of the Nationalist party, although primarily Christian, portrayed itself as the caretaker of China's cultural heritage, using Confucian propaganda to maintain solid popular support for its policy of constant preparedness for war. Buddhism was treated as largely irrelevant to the needs of the times. Now, however, a number of factors the changing of the guard, the relaxing of military policy, and the fast growing economy have contributed to a modest Buddhist revival. The growth ofthe economy in particular has provided a surplus of funds that can be devoted to religious projects, while at the same time leading to a sense of spiritual alienation from the increasingly materialistic society. This sense of alienation has led many to search for the solace offered by a variety oflay and monastic Buddhist organizations. Buddhism has proven to be particularly attractive to women in Taiwan, who have been
13 swelling the ranks of the Sangha to an unprecedented degree. In a society that does not espouse equality ofthe sexes as an ideal, much less a reality, the life of a nun offers an autonomy otherwise unavailable to women. Buddhist groups also attract many lay women who view Buddhism as a spiritual refuge and enthusiastically devote their services to its advancement. Chinese communities scattered throughout Southeast Asia are also experiencing a Buddhist revival. Greater access to books, both in Chinese and English, has disseminated knowledge not only ofpreviously obscure aspects of Chinese Buddhism, but also of non-Chinese Buddhist traditions. As a result, lay organizations devoted to Theravadin or Tibetan practice have sprung up in Singapore, Malaysia, and Hong Kong, as well as Taiwan, and Chinese natives ofthese countries have ordained in Theravadin and Tibetan orders. Whether these developments will spread back to the mainland depends on political and cultural developments that are difficult to foretell. But at least the seeds are there, and, unlike the aftermath of the persecution of 845, Chinese Buddhism may very well recover from the Cultural Revolution with greater, not less, vitality and range.9 9 The Buddhist religion historical introduction, Robinson 1996
14 Conclusion What did Buddhism contribute to Chinese thought? Neo-Confucians in the Song era denied that they owed any debt to Buddhists, but their denial only underscored their indebtedness. The friendships some of them had with Chan monks tell us that, public polemics against Buddhism notwithstanding, personal exchanges continued. Buddhist terminology appears here and there in their writings, but it is often given a reading that is as much nonclassical as non-Buddhist. In fact, the intercultural dialogue had a hybrid nature. Drawing a line between what is Buddhist and what is Confucian is not easy. Chinese Buddhism is the product of the meeting of the cultures of India and China. The interrelation of these two great cultures constitutes one of the most fascinating chapters in the histolY of mankind. Without the untiring efforts of so many Buddhist believers in India, Central Asia, and China, it would not have been possible to bring the word of the Buddha to China, to translate it into Chinese, and to spread it by writing and printing. We are deeply conscious of our debt to these men who were prompted by no other motive than the desire to spread the doctrine of the Buddha.
15 Bibliograhy 1. Araki Kengo, ? Confucianism and Buddhism in the Late Ming; 2. Chen, Kenneth, ?Buddhism in China. Princeton, N.J.: Princeton University Press, 1964; 3. C. K. Yang, ? Religion in Chinese Society, 1967; 4. Donald S. Lopez, ? Religions of China in Practice, 1996; 5. Gregory Schopen, ?The Mah?y?na and the Middle Period in Indian Buddhism: Through a Chinese Looking – Glass; 6. Holmes Welch, ? The Practice o f Chinese Buddhism, 1950; 7. Kow Mei Kao, ? Chinese Religions: Evolution, Compatibility and Adaptability – A historical perspective; 8. Liu Ts'un-yan, ? Buddhist and Taoist Influences On Chinese Fiction, E.J. Brill, Leiden, Holland; 9. Piya Tan, ? Chinese challenges to Buddhism, 2008; 10. Richard H. Robinson, ? The Buddhist Religion A historical introduction, 4 edition, university of Wisconsin, 1996; 11. R. Eno, ? Buddhism ; Buddhism in China, ? Indiana university, 2008 12. S.Beal, ? Buddhism in China, 2009; 13. Whalen Lai, ? Buddhism in China: a historical survey;


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Adapter to use the smooth q gimbal designed for phone use, for a point and shoot camera like the sony RX100
This project requires a couter balance. I turned mine out of brass on a metal lathe. The size and shape of the rear weight need to be such that it properly balances the camera.
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This turns a $100 mobile phone gimbal into a $400+ point and shoot gimbal. Below is a link to the original gimbal I purchased.
Smooth Q Gimbal: https://amzn.to/2MTTqHE
Just a Modest Maker


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Find a Job You Really Want In
To get started, tell us where you'd like to work.
Sorry, we can't find that. Please try a different city or state.
"What is your greatest accomplishment?"
It's a common enough job interview question, but — particularly for someone fresh out of college or high school — this can be a daunting one to try to answer.
After all, it's distinctly possible that you don't really have a good answer to this question yet.
You've spent your whole life being shuttled between school and classes with massive amounts of unpaid work expected from you — with a life like that, it can be hard to stack up accomplishments more complicated than "I aced a math test and managed not to stress-projectile-vomit on the guy in front of me while I did it."
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Like with all good interview questions, when an interviewer asks you about your "greatest accomplishment," they're not just taking that answer at face value.
They're hoping to gain some sort of insight about you from the way you choose to answer the question.
It's not a trick question, per se, but it is one that you want to be intentional about the way that you answer.
When an employer is asking you about your greatest accomplishment, what they really want to know is three main things:
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Second, your values. What do you view as being an accomplishment? How much work are you willing to put in to accomplish something at work? Are accomplishments in general out of the ordinary for you?
And third, concrete examples of your work. They don't just want to hear that you know how to work — they want specifics. This gives them some insight into big projects you might have undertaken in the past, and it gives them a basis for their expectations of your work in the future.
So now that you know what an employer is looking for with this question, how do you go about answering it in a way that makes you look like a good candidate?
In a nutshell, you want to stick to a single example if you can — unless they ask you for more — and you want to make sure that this example represents the best work you've done in the past while simultaneously being an interesting story.
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When talking about your greatest accomplishment, keep the following things in mind:
Sometimes, the hardest problem you'll face in answering this question won't be coming up with a single answer:
It'll be choosing between several different ones.
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For their sake and your own, you want to keep it brief.
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That's all for this one! Just keep in mind:
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There are times when having no answer is still an appropriate response to a question you're asked.
This is not one of those times.
Anyway, best of luck! Here are some other links to help you on your way:
3 Tips to Nailing the Perfect Handshake
3 Tips to Asking Your Boss for a Raise
10 Tips to Ace Your Next Skype Interview and Get the Job
Best Companies To Work For


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Drawing on the collections of the V&A, Glam Rock narrates the story of glam and explores its impact on fashion, theatre and film. In the early 1970s, glam rock changed the face of popular culture in Britain and, against a backdrop of a nation racked by economical and social crises, its flamboyancy and theatricality provided an excuse for a party and an escapist dream for musicians and fans alike. British acts like David Bowie, Roxy Music, T. Rex and Mott the Hoople - together with American fellow-travellers including Lou Reed, Alice Cooper and Sparks - drew on the original blueprint of rock and roll, as well as a host of other traditions, from Hollywood to the music hall, Berlin cabaret and Broadway musicals to science fiction and pop art. The resulting music was a wild blend of camp artifice and avant-garde decadence. By 1975 the era had come to an end, but glam never truly went away. Indeed, its attitudes and aesthetics have shaped much that has followed since, from disco to punk, the new romantics to Britpop, Prince to Lady Gaga.
Alwyn W. Turner is the author of Halfway to Paradise: The Birth of British Rock V&A 2008), My Generation: The Glory Years of British Rock (V&A 2010), and the acclaimed trilogy on modern British history, Crisis? What Crisis?, Rejoice! Rejoice! And A Classless Society, as well as The Biba Experience and The Man Who Invented the Daleks.
More books by Alwyn W. Turner
More books by Alwyn W. Turner
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Tomorrow is one of the busiest travel days of the year and officials at the Amtrak station in Lancaster say they are ready to get you to your destination.
Train travel is becoming more and more popular and Amtrak is encouraging people to buy their tickets as soon as possible.
With this week's winter weather, Amtrak officials say trains may be more reliable than planes and cars.
Amtrak will be adding extra trains this week since many are already sold out. The extra trains will run today through December 2.


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Hello, still a newbie, trying to get things setup. I'm trying to go with DevBox bundled dev env first. however, DevBox does not suggest it knows Maven. Does Maven come with DevBox appliance or do we add this manually?
thanks !
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