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HTS Theological Studies
versão On-line ISSN 2072-8050
versão impressa ISSN 0259-9422
Herv. teol. stud. vol.68 no.2 Pretoria Jan. 2012
Youth culture, media and sexuality: what could faith communities contribute?
Anita Cloete
Department of Practical Theology and Missiology, University of Stellenbosch, South Africa
This article provided an overview of youth culture and how the media shapes youth culture today. Its specific aim was to focus on the access to sexual content that the different forms of media provide and the possible effect that they have on youth culture today. The sexual development of teenagers is one of the most important areas of their journey into adulthood and can easily be influenced by media messages on sex and sexuality. As such, the sexual behaviour of teenagers mostly seems to demonstrate a misconception on sex and sexuality. The author argued that sex and sexuality can also be viewed as theological issues and concluded by offering a few suggestions on how faith communities can become a more relevant and effective partner in fostering a theological understanding of sex and sexuality, especially to the youth.
In this article, I provide an overview of the conceptual understanding of youth and youth culture, followed by a discussion on the relationship between youth and media, with specific reference to the media's portrayal of sex and sexuality. Here, the distinction between sex and sexuality is acknowledged, namely that sex is referring to the biological-based need which is orientated towards procreation and pleasure, whilst sexuality is a much broader term which goes beyond sex and, indeed, need not even include genital sex (Kretzchmar 1998:52). Yet, at the same time, the close link between sex and sexuality is also acknowledged, which makes a total disconnection of these two concepts and realities impossible. I will not use this article to analyse specific films or television programmes with regards to sexual content, as that is a study on its own. Rather, I argue that sex and sexuality can be viewed as theological issues and therefore faith communities can play a significant role in the discussion and education of youth on these issues. I conclude by offering a few suggestions on how faith communities can become a hermeneutical agent and space in which a theological understanding of sex and sexuality is facilitated to teenagers and an alternative voice with regards to human sexuality is heard.
Youth and youth culture
Before the relationship between youth and the media is discussed, a short overview is necessary in relation to how the social category of 'youth' and their way of living, referred to here as 'youth culture', came into existence. The term 'youth' is relatively new and came into use after the Industrial Revolution; that is, by the late 19th and early 20th centuries. Before that, children were classified as part of the working community and, as such, there was not a sharp distinction between children, youth and adults. The rapid passage from childhood to adulthood had ceased, making way for a new understanding of the young as a cohort in need of specialisation through a liminal stage of education, thereby paving the way for the arrival of the 'adolescent', a group which church and parachurch ministries began giving specific attention to(Root 2007:28). The term 'adolescence' only came into use after 1904, when Stanley Hall wrote a book entitled Adolescence: Its psychology and its relations to physiology, anthropology, sociology, sex, crime, religion and education. The development of youth (teenagers or adolescents) is described as a 'cultural invention' created and driven by the labour market (Kotesky 1991:42). The developments brought about by industrialisation and the labour market led to a separation of children and adolescents from the category of adults and, slowly but surely, a new subculture emerged, namely youth culture. Schools became one of the most important societal structures where youth culture developed rapidly. Youth culture has also been referred to as an anti-culture, which is in opposition to the adult culture (Nel 2000:32), whilst the term 'subculture' has been used by sociologists because it represents the most visible aspect of the youth experience. According to Miles (2000:6), youth subculture offers young people a sense of identity which is ascribed to them by school, work and class environments. It offers them the opportunity to experience a sense of social reality that is independent and different from the adult world and culture into which they are born.
Another term used in connection with youth is 'transition'. Youth is described as people of a certain age (e.g. 12-18 years) who, in what seems to be a linear fashion, pass through certain stages of life in an almost predictable manner. Miles (2000:11) comments on this conceptual understanding by saying that youth is related to age, but is not described by it. He proposes that a better conceptual understanding of youth is not to focus on the characteristics of young people of a particular age, but rather to try and conceptualise youth as a way of life which is constructed through social processes such as family, the labour market, school and other cultural environments. As a distinctive way of thinking, living, doing and talking, youth culture is better described retrospectively because it is never static and is changing all the time. Nel (2000:28-29) warns that although youth culture is not so easily defined and is rapidly changing, it is no excuse to avoid trying to describe and understand youth culture. Youth through their way of living is sometimes seen as a barometer and a mirror of the society and world in which they live. As McRobbie (1993:420) puts it: 'Young people are constantly making statements of one form or another and these statements take different shapes under different historical conditions.' The question is therefore which statements are young people currently making and why? The complexity in defining youth and youth culture is acknowledged in this article; however, I would like to focus here on the understanding of youth culture as a way of living.
The question could be asked as to how youth and youth culture is perceived? The establishment of 'youth' as a distinct life phase and social cohort in society leads to social concerns about the behaviour (lifestyle or culture) of the youth. There was more control over children when they were part of the workforce, but now that youth are on their own, youth crime has increased. Muncie (2004) says:
Growing concern was expressed not simply about the need to control criminality, but about the need to tackle a premature precocity symbolized by promiscuity, irreligion, and knowledge of the adult world and its pleasures. (p. 56)
In short, the problem was viewed as having as much a moral as a criminal character. France (2008:1) describes the anxiety over youth as a social problem and concern over social integration and youth delinquency. As youth became an established and recognised group in society, their way of living and new ideas as part of the youth subculture were seen both as sources of social change and as a potential threat to the existing social order. This is also referred to as the 'moral panic' over the youth (Krinsky 2008:1). It seems that the development of youth and youth culture were always accompanied by ambivalence.
From this short reflection on the conceptual understanding of youth and youth culture, it is evident that both these terms are relatively new and not that easy to define. The separation between youth subculture and adult culture has increased over time, with the youth often being perceived as the'other'. As France (2008:1) puts it, 'Throughout modernity the youth question or "what is to be done about young people" has been dominated by adults' anxieties over youth as a social problem.' This leads to a situation where youth are sometimes perceived as 'too different' and an enigma at home, in the Church and in broader society. The aim of this article is to counter this kind of attitude of seeing youth as too different because of their way of living (youth culture) and encourage, especially faith communities, to find ways to begin, as Mueller (2006) phrases it in the title of his work, Engaging the soul of youth culture: Bridging teen worldviews and Christian truths.
I would like to propose three factors that should be kept in mind when trying to engage with youth culture. Firstly, it is important to remember that culture is part and parcel of a person's very being; that is, it is how people understand themselves, what they believe and how they choose to live their lives. Culture can also be seen as the surface medium through which people (including youths) express their convictions and their collective identity. Secondly, it could be helpful to keep in mind that culture manifests on two levels, namely the empirical level which can be observed and that of the underlying worldview (Mueller 2006:116). Both these levels - the empirical and the underlying worldview - need to be taken into consideration in order to get some understanding of the culture, the beliefs and value systems behind the empirical actions which we observe. This understanding is very helpful in any engagement with youth culture. If the view is taken that youth culture is expressed by the empirically observable behaviour of youths (e.g. through language and slang, clothing style, tattoos, body marks, music, films and television shows, art, heroes and role models), it is important to also take time to understand the worldview behind this lifestyle (Mueller 2006:118-119). This requires some kind of an understanding and relationship with the youth and a non-judgemental attitude when engaging with them. Thirdly, culture is learned and shared and therefore does not exist in a vacuum (Mueller 2006:116). The context in which a certain culture develops and is lived needs to be taken into consideration. Youth culture can be seen as portraying something of the broader society in which they live. In that sense youth culture can be viewed as an index of social norms and values, which are contextualised through different options, diversity and choice. This also leads to a greater diversity of attitudes towards sexual morality than has been the case in the past (Bishops' Group 2003:1). In the modern and postmodern era, people make choices - even moral choices - in terms of individual preference. How does this relate to sexual matters and the youth? The answer is that most young people's lives are shaped in this context of variety and diversity of choice and lifestyle. This further indicates how moral values on sexual matters are shaped and how youngsters make these choices based on personal preference. Today, people construct 'their own world' by the selections they make from the huge variety of choices that is available and, because the choices they make are so different, a diversity of lifestyles is the inevitable result. These choices are also made in relation to personal fulfilment and emotional happiness as goals of human existence. Today there is also money to be made from 'sex', which leads to an 'increasingly widespread and graphic depiction of sexual activity of all kinds in books, newspapers, magazines, the cinema, television and the internet' (Bishops' Group 2003:3-5). In this regard, Lesley Orr (2004:8) also writes about the global sex industry, defining it as 'the activities which legally or illegally market and sell sexual products in organised form and which makes profits from the sexual use of people-children, women and men'. In such context, a variety of sexual activity and behaviour becomes acceptable and the message coming from the media is mostly not in favour of traditional sexual morality (Bishops' Group 2003:7).
How the media influences and shapes youth culture, with specific reference to sex and sexuality
Today children and youngsters live in complex media-saturated environments impacted by television, digital video recorders, computers, the Internet, iPods, printed media, et cetera. The media are inseparably part of their daily lives; this is the only world they know. Although some people may try to avoid the media, it is not really possible to do so as the media comes in different forms (multimedia) and is present almost everywhere (Hoover 2006:142). For many older people, technology is part of a development that has occurred during their lives and does not reflect the world in which they were raised. However, technological development is inherent in shaping youth culture today. Hoover (2006:205) postulates that the media forms an important basis to participate inculture andsociety in the contemporary world. He explains this by saying that the media is a sourceand context through which traditional symbols, ideas and values are made available.
From a very young age, children have access to media, especially television. The older they become, the greater the access and the wider the variety of media to which they are exposed. South Africa has experienced a 93.3% growth in Internet users in the period between 2000 and 2008 and is currently ranked fourth in the list of Top 10 Internet-using countries in Africa, with an estimated 6.8 million Internet users (Internet World Stats 2011). The accessibility of the Internet opens a new world of information to users, but, at the same time, assumes that users have the ability and sense of responsibility not to watch and engage with negative or destructive information. The Internet provides easy access to pornography which can have far-reaching effects, especially for children and teenagers. Most people view pornography as harmful to children and therefore most countries forbid the selling of pornographic material to children. Although there are different laws in South Africa to prevent children from being exposed to pornography, we also have laws that guarantee freedom of expression, which makes the availability of sexually explicit material a controversial issue. For example, television channels frequently broadcast programmes with explicit sexual content and, even though this should - by law - only take place in the watershed period (between 21:00 and 05:00), there is no guarantee that youth are not exposed to it. Sexually explicit material is also advertised on television and can be sent to cell phones for as little as R5.00. Unfortunately, in South African households, adequate parental guidance and influence are not present, which means that youngsters have easy access to sexually explicit material without any adult guidance (Le Roux 2010:66).
Sexually explicit material can also be recorded and spread through different forms of media. A family therapist from Johannesburg reports as follows on the sexual behaviour of teenagers in South Africa:
In my practice I have seen numerous teens from as young as 11 who become involved in very disturbing sexual situations, for example teens photographing each other having sexual intercourse, orgies, having oral sex, etc and selling it as pornography on the internet. (Yoro Bodut 2006)
Similarly, a sexologist and relationship therapist based in Pretoria says she is:
not surprised that teenagers indulge in these sexual activities as it seems that 'everything goes'. With the access to media, a lack of healthy sex education, porn on the internet and cell phones, teenagers have become sexually desensitised. (Yoro Bodut 2006)
Another incident that sent shockwaves through the South African community was when two under-aged boys and a girl had sex on the Jules High School grounds in Johannesburg, after which the boys were charged with statutory rape. The unhealthy sexual behaviour of teenagers in South Africa is confirmed by Cooksey and Dooms (2010:106) when they state that sexual activity amongst young people is both high and risky in nature. They describe this sexual behaviour of teenagers as something that is not isolated, but based on the risky behaviour of youth in general, which seems to be normative (Cooksey & Dooms 2010:107).
According to Mueller (2006):
the media and the youth are dependent on each other. The media need the youth market for economic survival and the youth need the media for guidance and nurture in a society where other societal institutions such as the family and the school do not shape the youth culture as powerfully as they once did. (p. 27)
Schultze et al. (1991:11) describe the relationship between the youth and the media as a symbiotic relationship. This relationship is kept intact, because the media see themselves as 'quasi parents' who help youth to find their way in a changing society. According to Posel (2008:14), there is a resistance in the South African adult society to talk about sex and sexual matters. Young people, on the other hand, are curious about sexual matters as they are in a developmental stage where sexual development is reaching a peak. The media zooms in on these needs of the youth and provides different forms of entertainment that will assumingly address these needs (Schultze et al. 1991:9). Enfield (2003:54) found that most teenagers obtain their sexual information from peers and the media, whilst Chapin (2000:83) argues that the media does not only provide information on sex, but also has a powerful influence on the sexual attitudes and behaviour of adolescents because of the amount of time they are exposed to the media where sexual content is regularly available. Similarly, Gouws, Kruger and Burger (2000:110) argue that the changing sexual attitudes and behaviour evident in the media encourage permissiveness in premarital and extramarital life. It therefore becomes clear that youngsters need guidance on how to understand what is happening to them emotionally, physically and spiritually with regard to their sexual development, as well as guidance on how to respond appropriately to these changes in their bodies which affect their whole life. Currently, it seems that the media takes note of the needs of the teenagers and speaks on these issues, including sex and sexuality, even misusing these sacred human needs for its own economic benefit, whilst other social institutions, such as families and churches, are reluctant to talk about it or, in most cases, keep quiet on the matter.
From the above discussion, it seems evident that the media has a pervasive presence in young people's lives and that violent and sexually explicit content is easily available across the various forms of the media. At the same time, it must be acknowledged that the media is a source of information on almost anything and therefore cannot be labelled as simply 'bad'. Young people rely on the media for information and education on sexual matters as this is usually not something that is discussed by parents or in churches. The question could therefore be raised: are youngsters merely passive consumers with regard to media messages on sex and sexuality? The answer is not simply 'yes' or 'no', as youth are capable of reasoning and abstract thinking. However, I argue that if the various media are the only or primary educators on sex and sexuality and there are no other voices, such as those of parents and faith communities who can put the conversation on sex and sexuality into a moral context, this conversation is heading down a destructive path. There is need for alternative voices than those of the media to guide the youth in making choices with regard to how to live out their sexuality with dignity and respect for themselves and others. Therefore, the most important question for the purpose of this article is how can we raise this conversation on sex and sexuality in a more constructive manner on the agenda of, especially, faith communities? The last section of the article will explore ways to do just that.
Faith communities and sexuality
The need to address the abovementioned question is affirmed by Cooksey and Dooms (2010) when they state:
Despite the abundance of articles written on adolescent sexual behaviour in recent decades, relatively little research address[es] the role that religion might play in affecting teen's sexual attitudes and behaviour. (p. 110)
According to Nelson (1992:17-18), the Church is afraid to speak on sexual matters - to break the silence - as there are very complex matters in this regard, such as the sexuality of single people, the ordination of members without regard for sexual orientation, the increasing pluralism of marital and family styles and the epidemic of teenage pregnancies. Furthermore, the discrepancy between Church teaching and the sexual practices of clergy lead to confusion amongst youngsters and even bring the Church into discredit in the larger society.
All these sexual matters and questions are sometimes just so diverse and complex that it seems that the Church's best response is to shy away from the issues on which there does not seems to be easy answers. Unfortunately, its silence gives others, such as the media, the chance to speak out and take the lead in the discussion and education on sexual matters. Despite the silence of the Church, there is much open debate and discussion on sexual issues today, as people have the need to express their sexuality, seek guidance and talk about it. It is necessary for faith communities to partake in this discourse and offer guidance from a biblical perspective. Having said this, it does not mean that easy answers need to be formulated for complex issues and outdated positions on sex and sexuality need to be reinforced. Sometimes there is a tendency to overemphasise the difficulties and differences on an issue and neglect the things on which there is some clarity and which could be a constructive point of departure. I would therefore like to highlight some basic points of departure and formulate them as guidelines that can be utilised by faith communities in order to become meaningful partners in the discourse on sex and sexuality today.
How faith communities can become more effective partners in the discourse on sex and sexuality
Faith communities as hermeneutical space for youth education on sex and sexuality
It is long overdue that faith communities break the silence and take responsibility to speak in new and fresh ways on the matter at hand. Sexual education without an accompanying moral education does not provide the desired and best outcome for the youth and faith communities are perhaps best positioned to put sexual education within a moral context. The Church as institution has various platforms such as youth groups, catechesis and sermons in which a space can be created for youngsters to discover biblical guidelines and gain an understanding about sex and sexuality. Faith communities can be a hermeneutical space, where questions can be asked, where being confused is not synonymous with being rejected or shut down and where youngsters can come to an understanding of God, themselves and others - a safe space where life issues, such as sexuality, can be discussed in a responsible way. In order to become this hermeneutical space, faith communities must choose not to be judgemental on the observable (empirical) behaviour of teenagers with regards to sex, but make an effort and the time to get some understanding of the worldview which constitutes the norms and values behind this behaviour. A more effective way of facilitating this engagement with youth is through dialogue. I do think it is better to engage in serious conversation with youth, rather than prescribing to them what to do. This means both parties are acknowledged and taken serious in this process. This also underscores the relational nature of youth work. I am of the opinion that in order to create this kind of honest dialogue, anthropology comes into play - in other words, how we view each other as dialogue partners. The 'equi-human' approach introduced by Firet (1986:156) could be of great value in this regard. According to this approach youths are viewed as equal human beings. This implies that youths are not less human than older people and cannot be treated like objects in this conversation by only being on the receiving end of information. It also counters the attitude that youth is a problem that needs to be solved. In this space the stories of youngsters need to be listened to and appreciated. This interaction and acknowledgement of one another as equals can also meet the need of adolescents to belong and be appreciated for who they are.
Responsible ways of viewing sex and sexuality
The manner of the conversation will be important and will also make a big difference in the outcome of the process. There is no reason to be judgemental or moralistic about the matter; in other words, there is no need for churches to discuss and treat sex and sexuality in a negative light, as they are sometimes prone to do. In a moralistic conversation, the focus is more on what should not be done than on a positive appreciation of sex and sexuality as God given. A more responsible view of sex and sexuality would be to be positive about it and focus on its religious dimensions (Sheffler 2008:1255). We do not have to be apologetic and explain why we are sexual beings - sexuality and sex is a normal part of our human being and therefore cannot be suppressed or ignored. According to Ellens (2006:7), the Church moralises sexuality whilst the Bible does not do that at all. The Bible celebrates sexuality as an integral part of being human, being created in the image of God. According to Kretzchmar and Hulley (1998):
Being a sexual being is a very basic element of our humanness and is closely tied to our self-understanding and the way in which we relate to others and the world around us. (p. 51)
According to Daniel Louw (2008:353), 'Sexuality touches the very fabric of humanlife.'It is an integral part of being human and a way of expressing intimacy. Sexuality is also a spiritual issue as it as can be described as the longing for the other. Ellens (2006:5) also points out the close link between spirituality and sexuality, in that they are both the expression of our hunger and longing for connection with each other, but also with the transcendent. The conversation and education on sex and sexuality should be more positive than the over-moralisation which could make youth feel guilty and ashamed of their sexuality. Being positive about our sexuality implies being informed about our responsibility as to how we live out our sexuality, as it is not a private matter but one that influences the community and the world at large. Furthermore, it means that we understand that sex is not only a genital function, but involves our total being. The risky sexual behaviour of youth, such as engaging in sexual intercourse at a very young age (e.g. 12-13 years old) and having multiple sexual partners, gives the impression that they are misinformed on the matter (Cooksey & Dooms 2010:106).
In this conversation with youth we must be clearer on the responsibility of being in the image of God as a sexual being. Teenagers need to learn to take responsibility for their lives and faith communities can be of great help in this regard. Whilst the emphasis today is on personal pleasure and fulfilment, faith communities have an alternative message of sacrifice, discipline and love for the neighbour. This message is of importance to sexuality as we need to respect ourselves and others in expressing and enjoying our sexuality. Sex is not just an act for pleasure without commitment and love, as is sometimes portrayed by the media. It is a matter of positive and constructive relationships. As Ellens (2006:149-150) postulates, 'Healthy human sex and love are always intimately connected. Sex and love are both expressions of the heart of God.' This is a very important part of the education on sexuality, as teenagers engage in very risky sexual behaviour without understanding the consequences. According to Kretzchmar and Hully (1998:52), there are only two options with regard to our sexuality and sex: either give yourself over to sexual desires, or completely repress your sexual desire. This viewpoint leads to an oversimplification of sexuality, as we cannot ignore it but, at the same time, there is more to us then just being sexual beings. The second of these two options also leads to the common myth that the self and the body can be separated. This kind of dualism when it comes to sex and sexuality is not helping us in any way. Sexuality and sex is not a private matter but a communal one, because it is about how we relate to God, to ourselves and to others. Faith communities have the opportunity to teach and discuss sexuality and sex in a responsible way by unmasking these unbiblical myths about sex and sexuality.
Family as primary conversation partners and educators of youth
Although we know that the media has a very big influence on the youth today, research shows that parents and family life still do have the greatest influence on the life of children (McDowell 2006:59-60). According to Nel (2000:19), the family is the primary context where children come to an understanding of the world, themselves and God. The theological understanding of family in this article is best defined by Anderson (2001), namely that:
the mutual existence of human beings constitutes the essential core of what the Bible means by family - mutual care - where development in self-identity, personal maturity acquiring of moral values and spiritual formation take place. (p. 260)
Who provides this care is not important; what is important is the existence of this social context, where youth could be nurtured and cared for. Family is viewed as more than a certain structure, but as process where identity, character and spiritual formation can take place (Anderson 2001:260-263). Some of the reasons for the lack of sufficient parental guidance on sex and sexuality to youth include, (1) parents themselves do not have enough knowledge on the matter, (2) parents do not want to talk about sensitive matters, (3) they are afraid they might give incorrect answers, (4) they see sexual education as the task of the school, (5) they are not often at home and (6) have communication problems and do not know how to communicate effectively with teenagers (Titus 2005:85). From these reasons it seems evident that parents need assistance in raising their children and even more so in this media-saturated era. The faith community can play a vital role in educating and assisting parents in their task as spiritual leaders, especially in regards to their children. Auten (1990) provides an indication of how powerfully influential the attitudes of parents are on the youth, especially with regard to sex and sexuality, when he states:
Most of the attitudes and values that cause sexual problems among young couples, can be traced back to attitudes, behaviour and values that are either consciously or unconsciously absorbed from parents. (p. 86)
Parents' expression of their sexuality can thus be viewed as one of the major contributors to sex education for youth. Most of the time, the reality is that parents grew up during a period when sex and sexuality were not openly discussed and thus they are not always sure how to have this conversation with their children. Faith communities can be of help to parents in assisting them to be more comfortable with their own sexuality and learn skills in how to be open to have this kind of conversation with their children. However, the Church can never take over the role and responsibility of the parents, but needs to support the parents' role as primary educators of the youth. A partnership between faith communities and family is needed to address the moral education of the youth. In the media-saturated culture in which they live, youngsters are connected with people around the world, with whom they do not necessarily have a personal relationship. If parents do not make quality time for their children to create a local, safe space where youth have the courage and opportunity to ask about sex and sexuality, the situation will continue to deteriorate and youth will turn to the media and peers as their primary educators on these issues. At the same time, it is not possible to avoid the media and its possible influence on the sexual attitudes and behaviour of the youth. Therefore, my argument within this article is to urge faith communities and parents to provide an alternative voice on the matter.
Faith communities today face different challenges regarding sexuality, including HIV and AIDS, sexual violence, homosexuality, different forms of marriage and family life and the influence of the media, et cetera. This calls for a revisiting of the Church's stance on the matter, as current views do not seem to offer relevant or sufficient guidance on the questions asked. It would be helpful if churches are aware of their own theological history on sexuality and sex and how it influences their message on sexuality and sex today. Churches do still have various platforms and structures, such as catechesis, through which a lot of youngsters pass in their life time, which create opportunities to engage with youngsters on life issues such as sexuality. Faith communities are therefore urged to make more effective use of these opportunities and take their rightful place in the current discourse on sex and sexuality.
Competing interests
The author declares that she has no financial or personal relationship(s) which may have inappropriately influenced her in writing this article.
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Correspondence to:
Anita Cloete
Postal address: Private Bag X1, Matieland
7602, Stellenbosch, South Africa
Email: firstname.lastname@example.com
Received: 23 June 2011
Accepted: 08 Nov. 2011
Published: 14 Feb. 2012
Note: This article is published in the section Practical Theology of the Society for Practical Theology in South Africa.


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Choosing the Best Gas Grill
Looking for a budget friendly gas grill that is great for the beginner griller? Check out these popular gas grills!
1) Char-Broil Signature Gas Grill | 2) Char Broil Performance 475 Gas Grill | 3) Char-Broil Charcoal Gas Hybrid Grill | 4) Char-Broil 465133010 Portable Gas Grill | 5) Blackstone Dash Portable Grill | 6) Char Broil Performance 300 Gas Grill | 7) Durable Outdoor Gas/charcoal Grill Combo | 8) Cuisinart CPO-640 Alfrescamore Pizza | 9) Char-Broil Stainless Steel Gas Grill | 10) Char-Broil TRU-Infrared Grill2Go Gas Grill | 11) Solaire Anywhere Propane Gas Grill | 12) Cuisinart CGG-059 Gas Grill | 13) Dyna-Glo DGE Series Propane Grill | 14) Dyna-Glo DGE Series Propane Grill | 15) Camp Chef, Best Professional Grill | 16) Char-Griller 5050 Duo Gas-and-Charcoal Grill | 17) Char-Griller 3001 Gas Grill | 18) Weber 15501001 Charcoal Grill | 19) Smoke Hollow 4-in-1 LP Gas Charcoal Smoker | 20) Bayou Classic Portable Propane Griddle | 21) Broil King Signet 320 Natural Gas Grill | 22) Weber 65004001 Genesis Gas Grill | 23) Royal Gourmet Event Propane Gas Grill | 24) Dyna-Glo DGB390BNP-D Gas Grill | 25) Blackstone Portable Table Top Camp Griddle | 26) Cuisinart CGG-180T Tabletop Gas Grill | 27) Magma Products, A10-918-2GS Gas Grill | 28) Member's Mark 8 Burner Event Grill | 29) Char-Broil Patio Bistro Gas Grill | 30) Char-Broil Classic 4-Burner Gas Grill | 31) Fuego Element F21SNG Stainless Steel Gas Grill | 32) Blackstone 28 inch Outdoor Gas Grill | 33) FUEGO FELG21C Element Gas Grill | 34) Dyna-Glo DGE Series Propane Grill | 35) Stok Gridiron Portable Gas Grill | 36) Royal Gourmet Propane Gas Grill | 37) Weber 68010001 Genesis II E-610 Gas Grill | 38) Weber 51080001 Q1200 Propane Grill | 39) Weber 51060001 Q1200 Propane Grill | 40) Weber 47100001 Spirit S210 Gas Grill |
Gas grills are efficient, easy-to-use, and ready to cook in minutes. Capable of much more than burgers and dogs, the best gas grills bring kitchen oven versatility and performance to your backyard.
However, with so many specs to consider, features to compare, and options to choose from, shopping for a gas grill can get confusing. Don't despair, FireCraft can help. Before giving up and going with the same cheap grill you've replaced over and again, take a deep breath and read on.
3 Things to Look for in a Gas Grill
Choosing the best gas grill is as simple as knowing what to look for and which options matter to you. First, and perhaps most importantly, any gas grill you buy should have three basic qualities:
Even Heat Distribution
Every griller knows that hot-spots are the worst! A grill with really hot areas and some cooler areas makes cooking very difficult. Even heat distribution throughout the grill allows food to cook at the same rate. It also gives you the ability to use your grill like an oven and roast or bake food. You should be able to move your hand over a gas grill and not feel much of a difference in temperature throughout the grilling surface.
When shopping, look for grills with high-quality tube burners, a well-insulated hood that locks in heat and efficiently circulates air, and heavy-duty cooking grates that transfer heat well. Together, these elements help eliminate hot spots and provide consistent cooking temperatures.
Like a kitchen oven, a gas grill is an investment. A quality gas grill should last for many years, not just a few seasons. That means they should be built from heavy-gauge and corrosion-resistant materials like stainless steel and thick porcelain enameled steel.
Gas grills with better construction also retain heat better, which allows them to maintain an even cooking temperature, even in colder weather. Generally speaking, if a grill looks or feels like it is poorly-made then it probably is going to let you down within a year or two.
Safe Operation
You should be able to use your gas grill with children nearby and not fear a gas leak or flare-up. This means the plumbing and fittings must be secure while fat and juices from your food must be directed away from the direct flames. It's also important that electric starters be reliable—starting your gas grill manually with a lighter is both inconvenient and dangerous.
Although it's often true that you get what you pay for, you don't have to spend a lot for a high-quality grill. Weber, Napoleon, and Broil King all offer high-quality gas grills in a range of prices—from high-end grills for outdoor kitchens to small grills that are perfect for apartments and small patios or decks.
After narrowing your choices to high-quality gas grills that are built to perform well for years to come, you can begin to consider some of the common options and features available on many gas grills.
How Many Burners Do You Need?
We recommend gas grills with 3 or more burners. Why? It's difficult to achieve even heat distribution with any fewer than 3 burners. Additionally, indirect grilling requires at least 3 burners. Unlike direct grilling–or grilling directly over the flames—indirect grilling is good for cooking food that requires more time.
By setting your gas grill up for indirect grilling, you can expand your outdoor cooking abilities to include slow-roasting a whole chicken or pork loin, smoking authentic BBQ, and even baking dessert. (Learn how to set up your grill for indirect cooking and smoking.)
It probably goes without saying, but grill size and the number of burners go hand-in-hand. If you're interested in a larger gas grill (larger than 36 inches) then you'll need at least 4 burners.
Grill burners should be made from tubular stainless steel, cast stainless steel, or cast brass. Generally speaking, only the highest quality grills have cast stainless steel or brass burners. We recommend avoiding cast iron burners, which are vulnerable to corrosion.


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At Life Works, we take pride in providing the most effective and varied treatments possible. All of our clients have the option to take part in a number of different treatments that are designed to help your recovery. This helps each person find the treatment that is most effective for them and provides the best possibility of starting and maintaining recovery.
Popular treatment methods include: arts-based psychotherapy, cognitive-behavioural therapy, complementary therapies, family programme, group psychotherapy, individual psychotherapy, medication, meditation, nutrition support, psycho-educational workshops, relapse prevention planning, short-term stabilisation and assessment, spirituality, trauma stabilisation, twelve-steps work and aftercare planning.
For further details regarding the support offered at Life Works, please call 01483 745 066 or click here to complete a short enquiry form.
Popular treatment methods:
Aftercare is a core aspect of treatment. We are committed to ensuring that our clients receive the support they need when they leave treatment. That's why we offer the following services to meet your individual aftercare requirements:
- Individual assessment of aftercare needs
- Development of a personalised Continuing Care Plan
- Referrals for counselling - to continue the therapeutic work completed during treatment
- Referrals to twelve-step fellowships
- Access to weekly aftercare groups - every Monday evening, 6:30-8:00pm, based in central London
These group sessions facilitate the use of non-verbal forms of expression, for example, colours, shapes, textures and sounds, to help our clients connect with issues that may reside in the unconscious mind and therefore be difficult for clients to access. This can be a valuable opportunity to get in touch with feelings which may be difficult to articulate with words.
Music-based Psychotherapy
Clients use these sessions to explore sound through drums, percussion, voice, and harmony. Our music workshop groups provide an alternative form of expression and are popular with our clients.
Drama-based Psychotherapy
Drama-based psychotherapy is used to help facilitate personal growth and encourage a healthy mental attitide. Through this expressive art therapy people can find new ways to solve problems, deal with emotional issues, discover new truthes about themselves and better understand their unhealthy personal habits.
CBT is a short-term treatment that helps clients to understand how cognitive processes, that is, thoughts, beliefs and attitudes, impact on how they behave in response to emotional issues. This type of therapy aims to help clients change their underlying thought and behaviour patterns which will alter how they feel. This helps clients develop valuable tools for managing their emotional problems more effectively. CBT can be particularly relevant for individuals diagnosed with co-occurring conditions, for example, depression or anxiety.
Our group shiatsu sessions employ gentle physical exercises and stretching to reduce muscle tension, improve flexibility and relieve joint stiffness. These techniques help clients to learn a more balanced way of movement. In addition, clients are introduced to meditation, deep belly breathing, self-affirmation and grounding techniques. This type of treatment focuses on the overall energy pattern within the body and aids the body's natural healing process.
Yoga sessions offer an opportunity to practice exercises that engage the body, mind and spirit. Learning the basic techniques of yoga offers a healthy way to relieve stress through deep relaxation and breathing control.
Shiatsu is a form of Japanese massage that works to assist stretching, joint health and mobilisation. It is a great way to relax and releave stress.
We value the role of the family in treating addiction and behavioural health issues and family programme forms an integral part of primary, residential treatment at Life Works.
Our Family Works Programme is a 2-day non-residential programme designed by Life Works to enable participants to establish a mutually supportive family whilst developing the requisite tools for ongoing growth and development. The program is available to anyone receiving 28 days of treatment or more.
The aims of the programme are:
- To develop healthy ways of communicating feelings and needs
- To understand, set and maintain healthy boundaries
- To develop or renew intimacy in family relationships
- Heal debilitating shame; nurturing the individual within the family
- Overcome past pain that impedes family fulfilment
To meet these aims, our programme combines three elements: education, group work and consolidation.
The programme addresses the trans-generational cycles of dysfunction and addiction that affect many families. Staffed by our expert clinicians, families are provided with a safe and nurturing environment to overcome the problems that arise from broken lines of communication. The integrity, respect and dignity of all participants are central to our philosophy.
Group therapy sessions form a major part of the treatment process and allow clients to talk with each other in a safe, facilitated space. Looking at the relationship between individuals and the group highlights the social dimension of human experience. This is key to addressing the loneliness and isolation that many individuals may feel.
At Life Works, our group therapy sessions can be valuable for individuals who struggle to express their feelings and needs with others, group members are encouraged to share their experiences and insights in a supportive and trusting environment. This offers individuals different perspectives on problems relating to behavioural health and addiction issues and also provides opportunities for timely feedback and support from other members of the group. This experience supports individuals to develop greater self-awareness and understanding of their relationships.
Most people find the thought of discussing their life experience with strangers in a group setting very intimidating. We understand this and will ensure you are given enough time to get to know your peers and hear their experiences. This will allow you to build up a level of trust and feel safe to open up, in your own time. Participation in our group sessions often helps individuals realise that they are not alone and this experience develops a sense of strength, closeness and support between group members.
Individual therapy sessions with one of our dedicated primary counselors provide our clients with a safe, supportive space in which to explore personal issues and to connect with the feelings that may emerge around these issues. For many clients, this can be a difficult and often painful process. However, the work completed in these sessions helps clients develop greater insight and understanding of themselves and also healthier ways to manage and cope with stress.
At Life Works, we are medically astute: we do not believe in overly medicating the individual but we also recognise that some clients require medication for psychiatric conditions. As part of the admissions process, we conduct a careful and thorough medical, psychiatric and psychological evaluation of each client's needs to determine the best treatment. If we feel that an individual requires medication to help manage pre-existing conditions or co-occurring challenges such as depression or anxiety, then medication may be prescribed by our dedicated psychiatrist.
Our team of medical professionals will also work with clients who require support to manage the medical aspects of the treatment process. Following assessments from our dedicated psychiatrist, general practitioner and nursing staff, where required, we can provide a full, medically-supervised detox service to clients.
Group meditation sessions can help clients to centre within themselves, to slow down their breathing and to become aware of their own bodies and feelings in the present moment. Experiencing these processes in a safe group space can also provide an opportunity for feelings to emerge and to be talked about and shared with the group. Clients begin to discover where in their bodies they hold their feelings and learn valuable techniques for relaxation. These sessions help to reduce anxiety and facilitate improved awareness between mind, body and spirit.
Nutrition is an important part of our philosophy and fundamental to each person's recovery. Many clients entering treatment at Life Works have struggled to take care of themselves and often do not have healthy eating habits. Teaching our clients to eat well is an important way in which they can learn how to take care of themselves. Additionally, individuals have the opportunity to experience and enjoy the flavours of natural foods, free from artificial sweeteners or flavouring. At Life Works, we serve our clients delicious and nutritionally-balanced meals, three times a day. We continually strive to deliver a menu that reflects the latest understanding and guidelines for healthy eating and nutrition. All our meals are based on the British Dietetic Association's recommendations for best practice. For more information, please see the British Dietetic Association website. Where possible, we limit the amount of white flour and sugar in the food we serve our clients. While these foods can be triggers for some clients, not all individuals with eating disorders need to avoid sugar. White flour and sugar are therefore included in some of our foods and desserts. Our dedicated dietician works closely with individuals to evaluate whether abstinence from sugar should be included their treatment plan. We aim to support each client in eating regular, healthy and nutritional meals, particularly eating disorder clients, so that food and one's relationship with food can be explored and trusted as a necessary component of health and quality of life. Where appropriate, our dedicated dietician will work with clients to assess individual needs and provide a personalized meal plan tailored to the individual's specific treatment goals. Additionally, eating healthy, nutritious meals with a low GI ensures that brain cells and muscles in the body have the nourishment they need to function properly. This leads to increased, sustainable energy levels and helps to minimize tiredness, mood swings and irritability. We feel that this gives our clients the best chance to feel healthy, energized and well, and ultimately, this provides a strong foundation for sustainable recovery.
Special Dietary Requirements
At Life Works, we provide treatment to individuals from many different cultural backgrounds and, in conjunction with our dedicated dietician, our menu can be tailored to incorporate the specific dietary needs of our clients, for example, vegetarian, vegan, Kosher and Halal food.
These 'core lab' sessions build knowledge and understanding around addiction and behavioural health issues and are delivered in a more educational style, around a particular theme related to addiction. Some aspects of experiential learning are incorporated, along with group discussions. These sessions are popular with our clients and offer valuable insights into the function of addictive and compulsive behaviours and their influence on the individual's own relationships.
An essential part of your treatment will include creating your own detailed plans for relapse prevention. These will help you build recovery into your everyday life and develop a strong support network, grounded within the recovery community. This is an important part of treatment and essential to onward successful recovery. We work with our clients to raise awareness around danger signs and possible triggers that may lead to relapse.
This programme is suitable for individuals requiring short-term stabilization or for clients who may need to be away from their everyday situation which may be contributing to their current condition.
The programme allows clients to be properly assessed medically, physically, socially and psychologically before identifying the most appropriate continuing care or treatment options, making it ideal for clients who are unsure of exact treatment needs. In addition, it is suitable for individuals who are unable to commit to lengthy treatment programmes.
For more information on Life Works Short Term Stabilisation and Assessement Programme call us on 0808 149 6346, to speak to one of our staff in confidence. We can answer any questions or concerns you may have and help you find the right treatment.
Life Works Programmes have been developed to nurture spiritual growth as a key element of re-connection with the self. Developing a sense of spiritual awareness can be a process that is different for each individual. Experiences and understanding of spirituality in recovery vary considerably, and yet they can play a valuable role in a person's recovery. At Life Works, we aim to support our clients in exploring their own understanding of spirituality in a way that provides meaning, awareness and insight for the individual.
This process is key to our treatment approach. Specific traumatic events or cumulative trauma all play a central role in triggering an addiction or behavioural health issue. Stabilising the effect of these experiences is not about reliving the original trauma but building internal self-soothing structures and integrating new coping skills. By working with the body's response to the trauma and enabling the patient to feel in control of these responses, the patient feels safe and able to engage with treatment and recovery. The importance of stabilisation protocols is that no therapeutic work can be done until the client is able to confidently manage his or her own trauma reaction on a daily basis.
The Twelve-Step philosophy is a spiritual, abstinence based programme and is an essential component of the path to recovery. The wisdom of this programme is that it sees recovery as bound up with the individual's spirituality and need for change. An individual's spirituality is concerned with how he or she lives life with regard to the questions of identity, meaning, value and purpose. Conversely, any addictions or compulsive behaviours inhibit, suffocate and shut life down, with the loss of all of these life-giving values and structures.
During treatment, our clients work steps 1, 2 and 3 of the Twelve-Step Programme, presenting their work to the group and receiving feedback. This develops insights and awareness of the impact of addiction on both addicts and their families. Clients also attend weekly 12-step meetings, held outside of Life Works, to deepen engagement with the Twelve-Step philosophy and the wider recovery community.
Contact us
Life Works provides first rate support and guidance through a range of treatment methods. To discuss how we can help you, please call 01483 745 066 or click here to complete a short enquiry form.


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By David L. Kirp, Special to CNN
Editor's note: David L. Kirp, professor of public policy at the University of California at Berkeley, is the author of "The Sandbox Investment" and the forthcoming book "Improbable Scholars: The Rebirth of a Great American School System and a Strategy for America's Schools."
(CNN) -- Kudos to the president -- his call for preschool for every 4-year-old, in the State of the Union address, is a bold and visionary idea. It's what those who understand the power of early education to unlock children's minds have been urging for years. It's what I promoted when I served on the 2008 presidential transition team. But -- and it's a very big but -- whether universal prekindergarten really makes a difference in children's lives or turns out to be a false hope depends entirely on the quality of what's being offered.
The plus-side first: It takes nothing away from the president's boldness to note that early education, which used to be derided as baby-sitting, now enjoys widespread popularity. Scientists have learned how rapidly the brain develops during the first years and how much those early experiences build a foundation for later learning. "Skill begets skill," as Nobel Prize-winning economist James Heckman puts it, and studies of marquee prekindergarten programs show its potential for lifelong impact. Economists have calculated that every dollar invested in high-quality preschool returns $7 -- a figure that would make Warren Buffett envious -- with greater educational achievement, higher earnings, fewer unwanted pregnancies, lower welfare costs, even lower crime rates.
Parents get it. They are voting with their feet by increasingly enrolling their toddlers in preschool. Voters get it, too. Polling done by First Focus, a bipartisan advocacy organization for children, shows that conservatives as well as liberals support early education. The biggest naysayers are the Republicans on Capitol Hill, but as with immigration reform, gun control, marriage equality and raising the minimum wage, they're on the wrong side of history.
But expanding preschool isn't enough. The research shows that if it's going to have an impact, preschool must be good. Quality costs money, though, and lawmakers have often been loath to underwrite it.
They're making the straightforward calculation that expanding the numbers of kids in pre-K gives them bragging rights with the voters, while improving teachers and insisting on a curriculum that's based on evidence, not hunch, is a snoozer, politically speaking.
If this sounds cynical, have a look at what's been happening across the country. The good news is that 39 states and the District of Columbia now provide some funding for early education, and the number of 4-year-olds in these prekindergartens increased to 28% in 2010-11, up from 14% a decade earlier.
That's the upside. At the same time, though, many states have watered down their programs. Just $4,151 is spent on each preschooler, 15% less than in 2002. It's about a third of what's spent for elementary and high school students. As you'd imagine, it buys an inferior early education, with pre-K teachers paid a pittance. And in preschool, like life, you get what you pay for. Bad prekindergarten doesn't do a little good -- it does no good at all and might even lead to more aggressive youngsters.
Consider the sad case of Florida.
A decade ago, the voters there made universal preschool a state constitutional right. While the voters demanded that these programs be "high quality," they neglected to back up their words with dollars. The Sunshine State spends less than $2,500 for each kid, an amount that has actually shrunk in recent years. With little public oversight, it's apple-pie easy to open a preschool and collect public dollars. Not surprisingly, the National Institute of Early Education Research, which issues an annual report card on the states, reports that Florida meets only three of 10 quality standards.
At the other end of the spectrum, New Jersey has invested in a model program for children living in the state's poorest urban school systems. In both private and public preschools, qualified teachers earn salaries comparable to K-12 teachers, classes are small, the curriculum is solid and the programs get evaluated. Evaluations have shown that children who attend one of these prekindergartens do better in math and reading; they're also less likely to have to repeat a grade.
I spent a year in one of those districts, Union City, a poor immigrant community across the Hudson River from Manhattan that does a remarkable job of bringing children into the educational mainstream. As everyone there will tell you, the explanation for Union City's success starts with a preschool program for 3- and 4-year-olds that passes the "golden rule" test -- you'd be happy if a toddler you love was enrolled there.
There's nothing right wing or left wing about good prekindergarten. Oklahoma, among the country's most conservative states, has one of the best early education systems. GOP-dominated Georgia was the first state to adopt preschool for all. And in Alabama, another Republican bastion, Gov. Robert Bentley, backed by a coalition of early education advocates and business leaders, has proposed a 60% increase in the preschool budget. All three states require that preschool teachers study child development and set the bar high for teaching and learning standards.
Can Washington, working in partnership with the states, produce more New Jerseys and Oklahomas? There's no faulting the administration's blueprint, which sets quality standards for preschool, expands Early Head Start for 2- and 3-year-olds and offers support that enables parents do the best they can.
Will the reality match the high hopes? Stay tuned.
The opinions expressed are solely those of David L. Kirp.


text: Sean Herman: Krooked Ken (Part II) By Sean Herman **EDITOR'S NOTE: This is the continuation of, Sean Herman: Krooked Ken (Part I)** Krooked Ken- Finally I got to that point where I was like, "You know what, it's fine, I've got a life." I asked Gary if I could come full-time he said yes and I quit my job and have been tattooing since. Sean Herman- What year was that? KK- I started in '94. SH- Did you start working right away at his place? KK- Yep, worked there a total of 12 years. SH- Oh shit... KK- It was, in my opinion, after meeting a lot of other tattooers and finding out how they apprenticed, I was really lucky to work for a guy like him. It was that old mentality that I started out tattooing before I learned anything else. He wanted to make sure it was something I could do before I learned any secrets, but once he realized, "Okay, this is it, this kid will do this until he dies," he didn't hold back on anything... "Here's how you make pigment, here's how you do this, here's how you do that..." I'm so lucky, there is nothing I can't use to tattoo, as long as I can find a hardware store, chances are I'll be fine no matter what. SH- A traditional apprenticeship up until the 90s when it became pre-made and… KK- We made our own needles and a lot of 'em. I'd go to him with questions and he'd be like, "Ah, you'll figure it out," and I always thought, "Damn it, why does he hate me?" But thank God he did that, because I haven't forgotten, you know what I mean? Don't get me wrong, I don't make my needles anymore but maybe I should? I've been so lucky to be able to have a lot of good friends that I've known a long, long time. I've gotten great advice from Stanley Moskowitz. We sat down one time and he said, "I see you at all these conventions, doing this and that and I'm really proud of you. You got a fucking family kid, you know, family… you can give your kids a million dollars at graduation but they are still going to remember that one baseball game you missed." They are going to remember, and I could tell that was something from his heart. He was telling me, "Look man, don't fuck this up." I have got to plan, none of us are working forever, so I have to make sure my family is taken care of forever but part of that is being there. So that kind of advice and Tony Teleda years ago, same thing, you get sat down like you've been neighbors for years, "Things are different, you aren't going to make a million dollars, so don't worry about all these other tattooers say this or that, it's bullshit." A lot of people will say, "Back in the day we used to do this," like you just mentioned traditional apprenticeships. Fuck, the old guys were like, "Oh you want to tattoo? Here give me hundred bucks here's a few machines and if you're good, I'll hire you." I mean that's what used to happen. All this shit about owning someone, that came later. Where I came from, it was like a little family. All my first experiences with tattooing were so positive. I went to my first convention in Richmond, VA; I think Crazy Ace put it on back then. I did just a couple tattoos and met Tommy Painter. He was awesome and most the guys couldn't give two shits. My wife and I just did a road trip. We've been married 20 years and we do everything together. Let's go to a tattoo convention, and we went down there and I just walked by Tommy's booth and he was like, "Hey, who did that tattoo?" It was some little thing on my arm from Gary, so I said, "Little Gary in Dover, Delaware," and he was like, "Oh my God, he's in the tattoo confederacy with me and I'm the guy who gave him grandpa's recipes for ink." Tom and his wife, that entire weekend, treated us like we were their friends and I didn't know who they were, just because I got tattooed by some guy hundreds of miles away, they were cool to me. "Hey, you hungry? Let's go to dinner." He was introducing me to people; I've never felt such a welcoming environment. So we walked around the convention awhile, and now what? SH- It's like that at a tattoo convention... KK- The best choice was to go to the bar, so we went, and there at the bar was an older gentleman. It was 2:30 p.m. on a Friday. We sat down at the bar and this gentleman grabs these two drinks, walks over and said, "Hey, where you twos from?" I said, "Maryland." He said, "Nice to meet ya, I'm Crazy Eddie..." That was it. We sat there and drank all afternoon, we never really talked about tattooing, he talked about how he had some shops in Philly and I had heard of him and seen his stuff in magazines, but to this day when I still see him, it's about family, "How's your wife? How's your boy? I saw pictures, my God he's getting big, and I see he's playing football…" It's not, "Look at this tattoo." It's so family oriented. To me I think about that stuff constantly, that's what made me appreciate it but I really think that where hope's made, I wouldn't expect that, who would? I just thought I'd tattoo and get tattooed maybe, and hang out. I did get tattooed by Tommy Painter and not only was he a great tattooer but he was a great guy. We talked about getting tattooed; we've all heard the stories of, "I got a great tattoo but I won't go back because the guy treated me like shit." SH- Yep! KK- I REALLY don't ever want to be that guy. SH- Tattooing is the experience. KK- I just watched an interview with Gil Monte; someone forwarded it to me on YouTube. It is the Gil I remember, but he says, "I can still put on a decent tattoo but I've never been the best. By industry standards I'm not good at all, but sit down in my chair for an experience." SH- EXACTLY!" KK- And that's where a lot of tattooers won't. People sit down and he starts to tell a story, think of what it was like. Have you read any of Crazy Eddies' books? SH- Yeah, I've never realizes the amount that goes into it. KK- Yeah, so you can throw some tattoos into somebody, and that's it, but you can write a book and affect millions of people. It's an amazing thing isn't it? SH- That's what I love about tattooing, the family it builds. My friend Craig in California – he says this thing I love; "Tattooing is family, you have your crazy cousins and your fucked up uncle that you don't want to be around or like very much, but it's family," and that's how you have to treat it, you can't think you're outside of something or better than, tattooers and tattooers – that's why anytime I tattoo a tattooer I immediately am like, "Thank you, the fact that you want me to tattoo you is insane," and it's all just for that, the experience, the story. KK- I was going to ask you, "Why the fuck are you getting tattooed by me?" SH- Because the second I met you... I met you with Rich. KK- Yeah, at Hell City... SH- You were so fucking humble and nice and I was like, "That's Krooked Ken being all quiet and nice, he should be, 'I'm Ken, who the fuck are you?' But instead he's like, 'Hey man, nice to meet you. I really like your work.'" When you said that I was like shaking, like, "Oh my God," and from there finding your Twitter account and all that stuff online, and I have been constantly going crazy over your work. It means the world to me to read your stuff – the stuff you do and stories behind stuff. I was like, "I need to get tattooed by this guy." KK- Well, the feeling is mutual, I love your guys' work. I love that… sometime you get painted into a box, I love looking a stuff I can't do. I mean I aspire to be able to, that's what makes everyone better. Is when you look at stuff and think, "How the fuck do I pull that off?" And I find some fucker who is willing to pay me to try... **EDITOR'S NOTE: Due to the length of this interview it will be broken up into three parts. Sean Herman: Krooked Ken (Part III) will be published next week... STAY TUNED faithful followers! Same Bat-channel, same Bat-Time!** Krooked Ken can be found here: www.krookedken.com www.powerhousetattoo.com www.blackanchortattoo.com (410) 479-9316 (Sean Herman is a tattooer and contributing blogger for Tattoo Artist Magazine.) Sean can be found at: Royal Street Tattoo Mobile, AL 36601 251 432 4772


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Afghan, Coalition Forces Capture Insurgent Leader
Compiled from International Security Assistance Force Joint Command News Releases
WASHINGTON, June 8, 2011 – A combined Afghan and coalition security force yesterday captured a key facilitator for the Kunduz attack network and two of his associates during a nighttime security operation in the Archi district of Afghanistan's Kunduz province, military officials reported.
The facilitator moved suicide bombers and explosive materials for the network. This network consists of multiple Taliban and Islamic Movement of Uzbekistan insurgents who are directly involved in explosive device and suicide bomb attacks against Afghan government officials and Afghan security forces.
The network is responsible for the Feb. 10, 2011 attack against the Chahar Darah district governor, killing the governor and six others. The network is also responsible for the Feb. 21, 2011 attack against the Imam Sahib district governor's office which killed 30 Afghan civilians.
The Afghan-led security force searched for the facilitator at his compound. There, Afghan members of the force called for all occupants to exit, allowing the force to ensure the safety of the women and children. During interviews with residents, the facilitator identified himself to the force and was apprehended. Two of his associates were also detained for further questioning. No shots were fired during the operation.
In other operations in Afghanistan yesterday:
-- An Afghan and coalition security force killed one armed insurgent and detained one suspect during a security operation targeting a Taliban leader in the Kishindeh district of Balkh province. The leader is responsible for training subordinates in explosive and homemade bomb construction and facilitates the movement of explosive device parts and weapons throughout the district.
-- Also in Balkh province, an Afghan and coalition security force detained several suspected insurgents while supporting an Afghan National Police and Afghan National Army operation in the Chimtal district. The operation targeted a Taliban leader who is responsible for preparing attacks on Afghan security forces using improvised explosive devices, mines, and conventional weapons. The force confiscated multiple grenades, AK-47 rifles and chest racks. No civilians were harmed in the night operation.
-- Afghan and coalition forces detained numerous suspects with links to Taliban activity during an overnight security operation in the Qalat district of Zabul province. The Afghan-led force was searching for a Taliban explosives facilitator. The facilitator was involved in the kidnapping, robbing and murder of an Afghan security agent.
-- In Helmand province, a combined Afghan and coalition security force detained several suspected insurgents during an operation in the Marjeh district. The search targeted a Taliban leader who directs an explosive device attack cell in the district.
-- During a search operation in the Panjwa'i district of Kandahar province, a combined security force detained one suspect and confiscated 100 pounds of marijuana while searching for a Taliban leader in the district. The leader is responsible for conducting multiple ambushes and roadside bomb attacks against Afghan security forces throughout the district.
-- A combined Afghan and coalition security force detained numerous suspects linked to the Haqqani network during an operation in the Mota Khan district of Paktika province. The Afghan-led force was searching for a senior Haqqani leader who is the Haqqani-appointed governing official for attacks in the district.
-- In Paktiya province, an Afghan and coalition force detained several suspects during an overnight security operation in the Zurmat district. The Afghan-led force detained the individuals while searching for a Haqqani network facilitator who operates in the district and is involved with car-bomb activities.
-- Afghan and coalition security forces detained several suspects during a operation targeting a Haqqani network leader in the Sabari district of Khost province. The targeted leader directs a large group of fighters conducting roadside bomb, car bomb and direct attacks against the Afghan army. The force searched the area and confiscated an AK-47 rifle, a chest rack and several ammunition magazines.
In June 7 operations:
-- A coalition force patrol discovered a weapons cache during a security operation in the Nad' Ali district of Helmand province. The cache consisted of four improvised electric detonators, batteries, 1,600 7.62 mm rounds, 55 pounds of ammonium nitrate, 22 pounds of aluminum powder, four pressure plates, three empty directional fragmentation charges and various IED making materials. All the items were confiscated by security forces.
In June 6 operations:
-- A coalition patrol discovered an explosives cache during a checkpoint operation in the Sayyid Khayl district of Parwan province. The patrol searched a cargo truck that was transporting 300 bags of ammonium nitrate – a material used in the making of homemade bombs -- weighting about 14,000 pounds. The vehicle was turned over to Afghan authorities.
-- A combined Afghan and coalition force discovered a weapons cache during an operation in the Baghran district of Helmand province. The operation secured 70 anti-personnel mines, five grenades, three rocket-propelled grenade launchers, 15 RPGs, four AK-47 rifles, two pistols, 500 meters of detonation cord, small-arms ammunition, detonators and 22 pounds of opium. The explosives and narcotics were safely destroyed on site.
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Finishes 17th Overall
FAYETTEVILLE, Ark. - On the second day of the NCAA Track and Field Championships, Yale sophomore Kate Grace competed against the best collegiate athletes in the country in the semifinals of the 800-meter run. Grace qualified for the semifinals by placing 16th out of the field of 27 in the preliminary round on Wednesday with an outdoor personal record of 2:05.82. Grace finished eighth in the semifinal heat, earning her 17th place overall.
Grace ran her first 400 meters in 59.9 seconds, and her second in 1:08.61. She did not match her record of the preliminary round (when her splits were 1:01.77 and 1:04.05), but she ran a strong race for the second day in a row - a tough feat.
The rest of the field was much faster in the semifinals than it was in the preliminary heats, with most of the women running under 2:04. The fastest athletes (still Tennessee junior Phoebe Wright and last year's champion Michigan senior Geena Gall) ran under 2:03.
While Grace did not qualify for the finals this year, she'll have good opportunities in the next two years to return to the NCAAs. The 2009 season is finally over for this talented sophomore, and she will have the summer to train before returning in the fall to prepare for the 2010 track season.
Report by Kyle Eichner '12, Yale Sports Publicity


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Our thanks to National Sponsor
Describe what to look for when choosing a paddock for your horse.
Outline a daily feeding and watering routine of own pony
Preparation for a Pony Club camp
Tie a hayney/bag up correctly
Grooming and washing of own pony
Identify contents of grooming kit and explain uses of each item
Prepare a horse for travel.
Recognise health and condition of own pony
Prevention and treatment of Girth gall, sore back, sore mouth.
C Certificate is assessed by the relevant Zone - contact your Zone Chief Instructor or Zone Examining Secretary for Exam Dates, and any forms to be submitted.
Certificate Manual - activity sheets to be completed verifying experience in the following categories : Presentation, Riding, Jumping, Horse Handling and Horse Care.


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Wireless Keyboards
Adding a keyboard to your tablet set-up makes it easier to type, take notes in class and play games. If you have a tablet, why not try a keyboard? You'll soon see how much more you can do when you connect a keyboard.
When you use your tablet in class, it can be frustrating trying to take useful information down if you don't have a keyboard. Working on the train when commuting to and from work is easier when you have a keyboard and it will cut down on embarrassing typos too.
If you're a gamer, check out our range of gaming keyboards that come with a host of extra features such as mechanical switches and extra buttons that you simply can't get on a normal keyboard. If you play PC games, you can take your gaming experience to the next level when you add a specifically designed keyboard to your set-up.
Keyboards come in all shapes and sizes, and they don't need to break the bank as we have plenty of cheap keyboards for you to browse through. Our gaming keyboards are also great value for money, so be sure to check out the complete range if you're looking to enhance your PC games. If you're looking for a durable keyboard that won't let you down, take a look at our range of Logitech keyboards.
Whether you're a gamer or a tablet user, adding a new keyboard will make a big difference.


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Sep 04, 2001
Sept. 4, 2001
Santa Barbara, Calif. -
UCSB junior forward Rob Friend has been selected the Big West Player of the Week this week after leading the Gauchos to a 2-0 opening-weekend record.
In Friday night's 2-0 season-opening victory over Long Island, Friend assisted on each of the team's first two goals. On Sunday, his first goal as a Gaucho snapped a scoreless tie in the 70th minute, and UCSB went on to defeat 21st-ranked University of Illinois-Chicago, 2-0, in the Kappa Klassic.
Friend, a transfer from Western Michigan, where he was an All-Mid American Conference choice last year, is a member of the Canadian National Team.


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For over 20 years SalCorp Landscaping has been trusted by residential and commercial customers for lawn installation West Roxbury MA and irrigation systems Needham MA and surrounding towns. A lawn install is a great way to expand your outdoor living space as well as increase your curb appeal. Installing an irrigation system is one of the best ways to ensure that your West Roxbury MA landscape stays healthy and beautiful. If you are thinking about installing a new lawn, that is the perfect time to install an automatic irrigation system for your West Roxbury MA property.
Expert Lawn Installation West Roxbury MA
There are multiple options when it comes to a lawn installation West Roxbury MA and our experienced professionals will work with you to find the right approach. Timing, weather conditions, budget, and the grade of your landscape are factors that we'll help you consider when reviewing traditional seeding, laying sod, and hydro-seeding and determine the best approach for you and your property.
Our West Roxbury lawn installs include:
- Landscape evaluation and planning
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- Grading
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Perfect Time to Install a Irrigation System in West Roxbury, MA
Lawns with irrigation systems grow better and faster than lawns that rely on hand watering. Irrigation systems are also an excellent way to avoid excess watering, since rain sensors turn the system off when there is adequate moisture in the grass and zones allow you to use less water in shady areas. We'll work with you to design the best irrigation system for your needs.
Installing the Right Irrigation System in West Roxbury, MA
SalCorp Landscaping uses the latest equipment and trained professionals to install our irrigation systems. We'll custom-design an irrigation system for your home or business using only top of the line products. Every new irrigation system comes with a one year guarantee.
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• Install new irrigation system
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SalCorp Landscaping will complete a durable lawn install and or an irrigation system install on time and within budget. We can also help with lawn mowing and maintenance to keep your landscape healthy and beautiful. To schedule and estimate please call 781.762.2260 or click to request and estimate online.
- Landscape evaluation & planning
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SalCorp Landscaping & Construction provides full-service landscaping to residential and commercial customers in Westwood, Massachusetts and surrounding towns. We offer flexible landscape maintenance scheduling including weekly, biweekly, monthly, or ad hoc maintenance packages and we'll work with you to create a schedule that meets your property's specific needs to keep your yard and grounds beautiful and healthy.
Owner Sal Musto is on-site for almost every project and customer service is available 24/7. Our experienced team of landscape architects and trained technicians provide unmatched quality and service through attention to detail and open communication. We pride ourselves on prompt, reliable service that fits any budget. Customers have been trusting us for all their landscaping needs for over 20 years and we look forward to the opportunity to discuss your landscaping ideas and needs with you.


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The volunteer program is an integral element that supports and enables the delivery of services at Geneva Centre for Autism and the achievement of the Centre's mission to empower individuals with Autism Spectrum Disorder, and their families, to fully participate in their communities. Our dedicated and passionate volunteers bring unique perspectives and skills to our programs and services. Volunteers are at the heart of our community and their commitment is invaluable to the families we serve.
Geneva Centre for Autism proudly adopted the Canadian Code for Volunteer Involvement (CCVI) in February 2016. We adhere to high standards of best practice for engaging volunteers as recommended by Volunteer Canada. As a model framework, the Canadian Code of Volunteer Involvement states the values and benefits of volunteer involvement as well as guiding principles and standards of practice when engaging volunteers.
These are the steps to becoming a volunteer:
Step 2: Check Current Volunteer Opportunities
Step 3: All volunteers are required to participate in an interview, submit references, results of a TB test and an appropriate vulnerable screening police check.
Examples of Volunteer Opportunities available at Geneva Centre for Autism:
Children's Group and Transition Services Volunteer (After School, Weekend, Summer Camp) – Volunteers assist staff working with children and youth with ASD in a group setting in recreational, skill building and transitional programming. Volunteers assist staff with children and youth during session by participating in group activities, modelling positive social interaction and encouraging the children and youth to have fun. Clients have the opportunity to develop social interaction and leisure skills in the after school and weekend programs. After school shifts for volunteers are Tuesday to Friday 3 pm to 9 pm. The weekend shifts for volunteers are Saturday or Sunday from 9 am to 4 pm. During July and August, volunteers are needed in our summer camps working Monday to Friday 9 am – 4 pm for two consecutive week blocks.
If you are energetic, enthusiastic and want to gain experience working with children and youth with ASD, consider a volunteer placement as an after school, weekend or summer camp group and transition services volunteer.
Toronto Partnership Autism Service – Intensive Behaviour Intervention (TPAS-IBI) – This is an indirect volunteer position where the volunteer assists the IBI staff team, as needed. Tasks include creating visual aids, entering data, and other clerical/admin tasks. The volunteer will support the team's clients with ASD (ages 3 – 7) over the lunch hours and during group activities. Volunteers will have the opportunity to learn through training observation, and must be able to identify/assess situations where help is needed and take action. Limited opportunities are available. This placement requires a six month commitment working two half day shifts per week, covering the lunch hour. This is not an entry level volunteer placement.
Pathways of Extended Learning – Culinary Pathway – Volunteers assist staff working with individuals with ASD participating in a sixteen week culinary vocational training program. Students participate in a blended training experience in a working café, combined with classroom instruction. Volunteers will be supporting participants in the classroom during training modules (safety, food handling, professional preparation, etc.) and in the fully functional café, where participants will practice culinary and customer service skills. Volunteers are asked to commit one regular weekday (Monday to Thursday) working 9 am to 3 pm for the full 16 week training program. Experience working with individuals with ASD, and food service experience preferred.
Pathways of Extended Learning – Life Skills Pathway - Volunteers assist staff with the participants learning independent life skills. This is an intensive half-day program which provides individuals with Autism Spectrum Disorder an opportunity to learn, reinforce, and practice life skills related to the home environment. With a chance to practice on-site in our model apartment, participants will learn about topics such as cooking, housekeeping, laundry, groceries, money management, and safety principles.
This pre-vocational program includes both classroom lessons, as well as experiential components. Duties will include set up, clean up, helping to facilitate the group, data entry, helping with 1:1 support when needed (while supervised). Previous experience working with individuals with autism is an asset. ABA experience is an asset. Volunteers are needed one regular weekday per week (Mondays to Thursdays) working either 9 am to 12 pm or 1 pm to 4 pm. The program runs for approximately 12 weeks.
Pathways of Extended Learning – Professional Preparation - This intensive half-day program will provide individuals with Autism Spectrum Disorder an opportunity to master concepts of social thinking, professional conduct, resume development, and interview preparation. This program will include group work, classroom lessons, as well as experiential components which will provide individuals with opportunities to practice both on-site within the Geneva Centre and off-site with community partners. One goal of this program is to help prepare students for a focused learning opportunity in a career area of interest (i.e. such as an internship or post-secondary specialization). An additional goal is to help students find and retain competitive employment. Ratio 1:5 Volunteers are needed one regular weekday per week (Mondays to Thursdays) working either 9 am to 12 pm or 1 pm to 4 pm. The program runs for approximately 12 weeks.
Adult Group & Transition Services Volunteer – Volunteers assist staff working with adults with ASD in a group setting in recreational, skill building and transitional programming throughout the year to provide participants with the opportunity to develop social interaction and leisure skills. Some clients may have high behaviour support needs. Volunteer shifts are held on Saturdays working 9:00 am to 4:00 pm.
Pathways Adult Group Day Service – Volunteers assist staff working with adults with ASD in the development of life, leisure, self-management, social and community skills. Programming is held Mondays, Wednesdays and Fridays. Volunteers are asked to commit one half day per week.
Adult Social Clubs – Volunteers assist staff with one of the member-driven groups where adults with ASD socialize with peers, access social support and engage in leisure activities. The program is held in the late afternoon or early evening on Mondays to Thursdays.
Please note: Not all volunteer opportunities listed above are available or offered at all times. Days and times when programming is held may vary from the times shown above. For a listing of currently available opportunities, please click on Current Volunteer Opportunities.


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As more employers embrace a culture of workplace wellness, farmers markets are sprouting in offices in the U.S.
One such organization is the University of Alabama at Birmingham, which has a farmers market set up nearly year-round at various campus locations. "It has to be easily accessible so we can meet all of our employees where they are," says Lauren Whitt, the university's wellness coordinator.
Although the exact number of workplace farmers markets is unclear, there's a bumper crop of such marketplaces nationwide, with more than 7,000 as of mid-2011, the U.S. Department of Agriculture says.
Workplace farmers markets are being cultivated in places such as New York office plazas and federal buildings in Atlanta and Denver.
Whitt says University of Alabama at Birmingham President Carol Z. Garrison sowed the seeds to bring a farmers market to the university last year as a way for employees, students and visitors to reap the benefits of easy access to fresh fruits and vegetables.
The university partnered with a New Leaf Farm Stand, "a mobile produce market" that delivers fruits and vegetables where access is reduced or unavailable. It sets up at six campus locations each week. Employees also can order produce online and it's delivered one afternoon a week.
Originally planned for the summer months, the farmers market at the university is open from March to December because employee interest was so great, Whitt says.
"Most of our culture will indulge in unhealthy choices because it's easy," Whitt says. "It's crucial that we have healthy choices that are convenient."
The university's Employee Wellness Program and the Hospital Food and Nutrition Services got the market up and running, and they've found it's an effective way to communicate about health and wellness initiatives, such as healthful cooking or eyecare and dental care, she says.
Because the university has a large school of medicine, "we talk up healthy eating and healthy living. With Farm Stand, it's a really easy way to see it in action," says Meghan Davis, a media specialist at the university who regularly shops at the farmers market.
That's also the motivation behind the U.S. General Services Administration decision to cultivate farmers markets at its federal buildings in Atlanta and Denver. The seeds were planted by the Obama administration's push to encourage healthy eating.
The Midday Market has taken root outside the Sam Nunn Atlanta Federal Building in downtown Atlanta on Wednesdays, selling locally grown fruits and vegetables, as well as products such as jelly and honey.
About 1,000 to 1,500 federal employees, passers-by and other downtown workers dig into market offerings each week. "It's a great opportunity to promote health and wellness," says Kenric Lanier, branch chief for operations and tenant services in the GSA facilities management division in Atlanta.
While it's unclear whether farmers markets translate into healthier employees, Oakland, California-based health care giant Kaiser Permanente surveyed patrons of its 37 markets in 2010. About 1,200 respondents said they visited the markets weekly, and more than 80 percent said they were eating "a lot more" or "a little more" fruits and vegetables. More than 450 visited monthly and almost 70 percent said they were eating "a lot more" or "a little more" produce. The vast majority of both groups also were eating a wider variety of produce.
Given those results, it's likely more organizations will find it fruitful to start their own farmers markets.
Susan Ladika is a writer based in Tampa, Florida. Comment below or email firstname.lastname@example.com.
Workforce Management, September2012, p. 6 — Subscribe Now!


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You are here
Census Data Immersion: From Novice to Skilled Data Miner in 60 Minutes
An Infopeople Webinar
Presenter: Linda Clark
Did you know:
- You can find census data for your neighborhood just by entering your address?
- In three short steps –by entering your city and state name and clicking "Go" – you can see more than 450 characteristics about your city?
- It is easy to make a table comparing all counties in California on one data point?
- You can search for all data available on a single topic - like poverty - simply by entering a 2-digit code and a wildcard?
- With one click, you can convert a data table to a thematic map?
- You can create tables of business data as easily as you create demographic tables?
The goal of this webinar is to demystify the process of accessing Census Bureau data by imparting the LOGIC of the data access tool, American FactFinder (AFF).
After this 1-hour series of exercises demonstrating the functionality and various features of the AFF (along with step-by-step instructions provided on the handout), library professionals should be able to simply "plug in" their choices of topic and geography to answer the real world questions posed by their users.
This webinar will be of interest to public libraries, medical libraries, law libraries, school and university libraries, reference desk staff, and all others engaged in providing customer service to people needing Census data.
|PLEASE NOTE: This entire presentation will consist of "hands-on" exercises with Census Bureau datasets. It will make use of data from the 2010 Census and the American Community Survey as well as other Census Bureau programs to solve real-life problems. A PowerPoint handout will be provided for reference purposes only. We strongly recommend that you print the handouts in advance. Webinars are free of charge and registration is only done on the day of the event on the WebEx server. No passwords are required.