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LOOK; The Ninja Gold Miners of Mongolia
By JULIE BOSMAN
Published: December 4, 2011
They're called ninja miners not for their stealth but for the ubiquitous green panning bowls they sling over their backs. Even in outer Mongolia, where they lawlessly pan for gold, the resemblance to the Teenage Mutant Ninja Turtles is unmistakable. For years, they have furtively worked at abandoned commercial mines and on the edges of active mining sites, sleeping in canvas tents and laboring for 12 hours a day. But the 21st-century gold rush has pushed them into national parks, encroaching on the border with Siberia. Environmentalists say the ninjas are destroying pristine rivers and grasslands with their mining methods, which involve cyanide and mercury. Even the ninjas, many of them out-of-work herders, recognize the damage, but they say there is no other way to earn a livelihood in rural Mongolia. The mining can be dangerous, difficult and cold: at the snow-covered sites where the ninja miners work, temperatures can drop below minus-50. But for the potential of $20 a day, the ninjas have little choice but to pan for gold.
total population of mongolia: 2,754,685 population density of mongolia: 4.3 people per square mile
proportion of Mongolians living in poverty: 36 percent
estimated number of ninja miners: at least 100,000
PHOTOS: After the gold rush (MM53); PHOTO (PHOTOGRAPH BY ANDREW ROWAT) (MM54-MM55)


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Your privacy is taken very seriously and Richard Kelly is responsible for complying with the Data Protection Act 1998. Please read this policy as it contains information about data he collects and how it is used.
GDPR: General Data Protection Regulation Policy. May 2018.
What information is being collected?
As part of visiting Richard Kelly as a (Sports therapist, Fitness Trainer, Bowen & TBM Practitioner) he will need to have a record of your personal details, date of birth, address, telephone numbers, email and relevant medical information relating to your session. Only occasionally, will it be appropriate to have social media account information as well as part of your profile. A unique reference number will also be allocated to you.
Personal data about your presenting symptoms and treatment provided will also be documented in detail. You have access to this information at all times.
All data will be held in a locked filing cabinet.
No client files are left on surfaces for other persons to read.
All data taken whilst at another cabinet will be transported in a locked bag, out of sight in a boot. No notes are left unattended in a vehicle at any time.
Who is collecting it?
Richard Kelly is collecting data at the start of your first session. Some information may be requested by email or text message to ensure the smooth running of your treatment. On occasion data from relevant medical notes/letters and scans may also form part of the data collected and held by Richard Kelly.
How is it collected?
Collection of data will happen via pen and paper note-taking, secure email, text messages, occasionally photographs, videos, and letters by mail. No personal data will be collected via social media. It is your responsibility to ensure you do not upload sensitive information on social media /the internet.
Why is it being collected?
Data is collected to record, guide and supervise your progress and be able to communicate effectively with you for the best outcomes. It is also used to compare progress week to week and to highlight changes, red flags, yellow flags, action to be taken and a detailed dialogue of treatment provided.
Data also helps us to carry out relevant audit from time to time.
How will it be used?
Data will be used to communicate appointments, session information, progress, relevant referrals, and relevant consented media.
Who will it be shared with?
Data is rarely used to communicate and be shared outside of the clinical environment. On occasion you may be asked for permission for the information to be shared with another practitioner or medical service for referred treatment:
Full permission will be requested first.
Personal data will be sent by post or email separately to your treatment information and personal allocated reference code will be used to ensure the individual cannot be identified without the 2 pieces of data recording being put together.
Client experiences can be shared with the public with full consent from the client themselves. This will be taken in on a consent form signed by the client prior to sharing.
What will be the effect of this on the individuals concerned?
There should be no data leakage with regards to clients.
No data is shared with 3rd parties without consented permission.
No data is sold to third parties for business reasons.
No data is held on phones unless encrypted with a pin number/fingerprint recognition.
No sensitive/identifiable data is sent by email together in the same posting. Unique reference codes are used.
All computers/laptops and tablets are locked with passcodes and not left unattended. Only individuals with permission to read notes can access this data.
Is the intended use likely to cause individuals to object or complain?
Richard Kelly takes data protection and privacy seriously and promotes this philosophy to all the industry in relation to protecting client data.
The data mapping in place should never cause a client to object or complain. Any queries and requirements are taken seriously and honored.
Richard Kelly
Consultant, Inner Coach, Sports Therapist, Fitness Trainer, Bowen and TBM Practitioner

subset: commoncrawl


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360fly camera integration with Giro and Bell helmets
Bell and Giro will partner with a tech company that produces a camera that captures 360-degree video.
BRG Sports, the parent company of Giro and Bell Helmets announced a partnership with 360-degree camera producers, 360fly on Wednesday. Together, the two companies have developed a line of helmets featuring 360fly's single-lens 360-degree video capture technology. BRG hints that the integrated video technology will offer a cleaner helmet appearance without the need for external mounting accessories for sport cameras.
360fly cameras are currently compatible and available with handlebar mounts and can shoot fully immersive 360 degree HD ride videos. Using mobile devices, videos can be edited then shared online.
The range of helmets from BRG sports will be announced at the CES tradeshow in Las Vegas in the beginning of January 2016.


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Puran Poli Recipe
Puran Poli is a popular maharashtrian recipe made during Holi, Gudi Padwa,Gaanesh Chaturthi or diwali or any other festive occasion.
Puran Poli is a flat bread stuffed with a sweet lentil filling made from skinned spilt bengal gram/chana daal and jaggery. In marathi language the sweet filling is called as Puran and the bread is called as Poli.
For Puran:
Toovar daal or chana daal - ¾ cup
Jaggery or sugar - ¾ cup
Cardamom powder - 1 pinch
Saffron - few strands
Water - 2½ cups
For Poli:
Whole wheat flour (chapatti atta) - 1 cup
Oil - 1 Tbps
Ghee (Clarified butter) - for frying
Water - ⅓ cup or little more
Making Puran:
1. Wash the daal under running cold water. Then Soak it into warm water for 30-45 minutes. If using chana daal then soak for 1 to 1½ hours.
2. Drain the Soaked water and discard, add daal to pressure cooker with fresh 2½ cups of water. Cook the daal for 4 whistles or till the daal is cooked.
3. Drain the daal water so that only mashed Daal Remains.
4. Heat a Pan on medium flames and add mashed daal and Jaggery. Jaggery will start to melt. Keep Stirring.
5. It will start to thicken up. Keep Stirring to prevent Sticking to Pan.
6. As it thickens more, Add cardamom powder, saffron and mix well.
7. To check the consistency of Puran, try to make the spoon stand vertically in the center of the puran. If the spoon falls cook a little more to achieve good consistency. Now the puran is ready.
8. Let the Puran cool, meanwhile make dough.
Making dough:
1. Mix dough and salt in a bowl. Add a little oil and mix.
2. Start kneading dough by adding little water at a time. Dough should be smooth and soft. Cover it and let it rest for 15 minues.
Making Puran Poli:
1. When dough is ready and puran is cool to touch. Divide the puran into 6 equal portions smooth balls.
2. Also divide the dough into 6 equal portions and make smooth balls. Flatten it out between your palms.
3. Put the Puran ball in the center of Dough and start gathering the edges, pinch in the center to seal.
4. Dust a little flour and roll gently to make round poli.
5. Heat the tawa on medium heat. Once hot place one poli and let it cook on bottom side, you will see small bubbles on top.
6. Smear some ghee on top.
7. Flip and cook by pressing gently with spatula.
8. Smear some ghee, by this time bottom part has few brown spots and it is cooked.
9. Flip and cook by pressing again the other side.
10. Once cooked from both sides, remove it to the plate, apply some more ghee on top and serve hot immediately.


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I'm participating in a book event on Davis Hankins' The Book of Job and the Immanent Genesis of Transcendence over at the Working Group on Transcendental Materialism.
Recordings from Malabou event
During my blogging hiatus I gave a short response to Catherine Malabou's philosophy at an event called 'Bodies in Movement'. My remarks focused on the resonances between plasticity and the apocalyptic. The event helped me solidify some key aspects of my PhD, especially the contrast between eschatological and apocalyptic political theologies and the connections between Bloch, Taubes and Malabou as readers of Hegel. There are recordings from the event available here.
The Last Few Weeks
The last month or so has been a bit crazy so I haven't been doing much writing. During that time I did attend two conferences that I mentioned on this blog: 'Christian Social Teaching and the Politics of Money' at the University of Nottingham, and 'Film-Philosophy' at the University of Dundee.
I don't think it's really necessary to go through the papers I heard at Nottingham. On the whole, distributivism was the most heavily lauded approach (at least by conference organisers). Like any conference, there were a few ok papers and a few papers that left me shaking my head.
There were a few tendencies, however, that I found either worrying, perplexing or both. First, the conference was devoted to thinking about theological responses to a crisis that emerged out of European traditions regarding economics, government, and society. Why then were all such responses limited to these same traditions. Granted, there were papers presenting Jewish and Islamic perspectives on the issue, but the tenor of these papers was more comparative than challenging. There was no suggestion that these traditions offer any real alternative to the Christian interpretation of recent events. There was no discussion of liberation theology save for a few snide remarks about how the Pope's recent encyclical reveals how the Vatican is really far more radical than the liberationists have ever been. I found this stance to be entirely guilty of the kind of epistemological coloniality that I discussed in my post on the Latin American politics conference. I'm not suggesting Latin American, Asian, African, or indigenous thinkers are inherently more adequate theorisers of religion, politics, and economics. I just think if one is attempting to challenge the current state of North Atlantic political economy, perhaps looking outside that geography might be a good place to start. I tried to make this point at the conference, but was never afforded the opportunity.
Second, and more related to distributivism in general, I was troubled by the way property figured into the various debates. There's a great scene in Citizen Kane when a drunk Jebedah accosts Kane, saying:
You talk about the people as though you owned them, as though they belong to you. Goodness. As long as I can remember, you've talked about giving the people their rights, as if you can make them a present of Liberty, as a reward for services rendered…Remember the working man?… You used to write an awful lot about the workingman…He's turning into something called organized labor. You're not going to like that one little bit when you find out it means that your workingman expects something is his right, not as your gift! Charlie, when your precious underprivileged really get together, oh boy! That's going to add up to something bigger than your privileges!
The scene sums up my problem with any theory of political economy that does not challenge on the one hand, the ruling class' claim to ownership of the means of production, and on the other, the very theories of property that legitimise these claims. I think that these are basic starting points for considering Christian social teaching and the politics of money.
Finally, there seemed to be a lot of papers that presented the old 'popular theory x + Jesus.' The unanswered question in these papers is always 'Why do we need Jesus? What does he add?'
A week later I attended the 'Film-Philosophy' conference at the University of Dundee. In general the papers were solid, though many of them addressed issues that I have no interest in.
One paper that did touch on some points relevant to my research was Caroline Bainbridge's keynote on feminist film. She focused on the institutional hurdles facing female directors. In a sense, my issue with this approach parallels my criticism of the conference on Christian social teaching. The criticism fails to escape the boundaries of the debate organised by the dominant theory: namely, auteur theory. Why single out female directors? Why not include female script writers who, in both film and theatre, face significant obstacles? Why not challenge the whole idea of auteur theory, which focuses on the power of the director in a manner consistent with masculinist understandings of hierarchy, rather than discussing the collective nature of the production of film? Feminist theory that argues 'women deserve the same recognition, status or success as men' is always far less compelling than that which argues 'feminism offers an alternative reading of economic, political, and social relations.'
Anyway, it was nice to have a week almost entirely devoted to academic work rather than usual work.
The schedule for the Centre for Theology and Philosophy's conference, "Christian Social Teaching and the Politics of Money: An International Conference on Religion and the Recession,' has been posted here. The idea behind the conference is compelling, as is the attempt to address the issue from a variety of perspectives. Including economists and politicians in the list of speakers is to be commended.
Less commendable is the fact that Philip Goodchild is not giving a keynote address. It seems ridiculous that someone who has written two challenging and well received books isn't afforded the time to outline his challenging position. Oh well. It's sure to be an interesting mix of Redy Toryism, leftism without the call to action, and people pretending that conservative religious movements don't often lead to fascist positions.
Žižek vs Milbank
Yesterday I attended a debate between Slavoj Žižek and John Milbank, held at the Institute for Contemporary Arts in London. Though brief (no mean feat… neither Žižek nor Milbank are known for their brevity), the exchange was energetic and provocative without straying into the kind of pre-established roles, i.e. Marxist, materialist, atheist (granted this is how Žižek describes himself, but he doesn't fit the expected mold) vs cheap fideist or fundamentalist. Both Žižek and Milbank displayed the breadth of their reading, the former citing Tertullian and Claudel, the latter referencing figures including Badiou and Meillassoux.
The discussion was motivated by the recent publication of The Monstrosity of Christ: Paradox or Dialectic? The conversation successfully dodged the danger of lectures prompted by publications: namely, rehearsing the book to the point where it's no longer necessary to read it. Instead, both Žižek and Milbank highlighted important points of agreement before beginning a lively analysis of their differences.
Žižek began by suggesting that there are two dominant modes of theology: (1) the purely historical; (2) popular engaged projects. The first is characterised by a naïve notion of history; its advocates chafe at the suggestion that they represent a particular agenda. The second is just banal. These first two categories are accompanied by the favoured practices within academic circles: (1) New age theology; (2) Jewish post-modernism. The first is a kind of vaguely Buddhist holism. The second tends to argue that God doesn't exist, but there is a voice calling to us from the void, but nothing can be said about this voice. Žižek finds that he and Milbank are equally opposed to these positions which are all characterised by a neutering of the ability to make direct metaphysical statements.
From there Žižek offered some preliminary points for conversation. First he suggest that there needs to be a rehabilitation of Tertullian. Prior to Christianity, Žižek argues, the world was dominated by a kind of common sense wisdom. Christianity is a radical cut that suggests that the truth may be at odds with common sense. In this sense, Duns Scotus, not Aquinas, is the father of modern science. The darkness of the Middle Ages ruins the pre-existing common sense, but Aquinas remains too Aristotlean. Second, he advanced his reading of Job. In short, Job is the first critique of ideology. At the end of the book, when God appears to Job, his speech is not rehearsing divine greatness, but is God's expression of the overwhelming chaos of creation (a great divine wtf). Third, he suggested that what dies on the cross is the idea of a transcendent, benevolent figure who takes care of everything. Fourth, in the resurrection, God returns only as the Holy Ghost or the community of believers. Therefore God is the Comrade Christ and the Holy Ghost is the emancipatory community.
Milbank then presented his perspective on their agreements. First, he described how they both reject the general aura of agnosticism or post-modern indeterminacy. The kind of religious discussion that emerges from this indeterminacy is politically impotent (in the end I think this comes down to their mutual loathing of Hobbes). So radical politics demands the kind of direct, metaphysical statements that both Žižek and he produce, and they are therefore joined in opposition to the modern, liberal politics that stems from post-modern indeterminacy. He also suggested that a similar rejection of agnosticism characterises speculative realism. This opposition amounts to a rejection of Kant on the one hand, and the demand that knowledge aspires to the infinite on the other. In this context, the polite indifference of liberalism doesn't make sense. Furthermore, philosophy's abandonment of metaphysics is linked to the rise of religious fundamentalism. Second, he stated that any serious atheism must take the form of materialism (here he stated to shift into points of contention). The metaphysical questions that face materialism, however, sound strikingly theological, i.e. the relation between the originary nothing and the actuality of events. Referencing Deleuze, Badiou, and Laruelle, he suggested that the monism that would seem to logically flow from materialism never escapes this dualism. He also submitted that Badiou's materialism collapses into idealism and Laruelle's rationality collapses into mysticism. When materialism confronts the key questions of subjectivity, reason, and materialism it is better to go theological and admit a plenitudinous transcendence. Third, the religious factor in German idealism is closer to materialism than Kantian agnosticism. Fourth, there is an opposition between paradox and dialectics. He wants a both/and: regarding the death of Christ, this means 'This man is God' is also 'God is this man.' Only Christianity is capable of maintaining this kind of paradox. Finally, he differs from Žižek in that he doesn't see the cross as the end of paganism, but its fulfillment. In this sense, Milbank claims to be less of a Christian supremacist than Žižek (a point Žižek conceded). He concluded by saying Žižek isn't an atheist he's a Protestant. He thinks the God could have a rival in other 'lesser gods.' Milbank sees these other gods (or at least the practices surrounding them) as participating in the truth of the one true God.
At this point the moderator tried to get them to address how the nature of this debate differs from the debates between Christians and the atheists like Dawkins. This provided relatively unsuccessful as Žižek wanted to respond to Milbank (though they returned to the subject of Dawkins later).
Žižek agreed that he advocates a break from Kantian agnosticism, though he departs Kant through Hegel. He then turned to his alternative reading of the gospel: we are abandoned by God, and in that we are drawn into the life of God through identification with the dereliction of Christ on the cross. With Christ, Father and Son both are gone and only the Holy Spirit remains. Finally, he sought to define his particular form of materialism as an abstract materialism that acknowledges the incompleteness of reality. The thing in itself is incomplete (this returns to his departure from Kant through Hegel). The task confronting contemporary materialism is thinking this incompleteness. From this perspective, Milbank is too materialist so he needs God.
He then turned back to the question of Dawkins. His main critique is that he, and those like him, fails to explain consciousness, always retreating to metaphor. They fail to be consequential materialists.
He concluded by posing a question to Milbank about the passages in scripture where Christ speaks of hating your father and mother (Lk 14:26) or bringing the sword (Mt 10:34-36). Žižek suggested that the predominate readings are: (1) they are mistranslations; (2) they are not meant literally. In opposition to these, he suggests that the Holy Spirit, the community of believers, is not a form of organic hierarchy. In hating your father and mother you destroy fixed social hierarchies.
Milbank responded by claiming that Žižek is perpetuating Rousseau's parody of Augustine, in which Rousseau pushes liberalism to its extremes. Milbank claims that Christ is not abolishing the organic but building on it. He also described Christian hopes as invalidating feeble hope (Rousseau) and utopianism (some kind of blueprint). Rousseau, according to Milbank, is nothin compared to Bk 19 of City of God.
At this point the moderator opened up questions from the floor. The first person asked if Paul should be blamed for ruining the truth of Christianity by enabling its Romanisation. Žižek and Milbank both seemed to find this question a bit befuddling. Milbank named Paul the father of radicalism, highlighting the way he built a kind of benign globalism whereby communities in Rome, Corinth, etc. communicated on matters of religion and trade, superceding existing patterns of trade and communication ruled by the state. Žižek described Paul as Christianity's Leninist moment. Without Paul Christianity would have not been an interesting sect.
Marcus Pound then asked about Žižek's Protestant tendencies verse potential Catholic alternatives. This tendency is especially highlighted by Žižek's fascination with transgression, demonstrated by his interpretation of the previously mentioned scriptural passages. Žižek responded by saying that the question was limited by the confines of liberal individualism. His reading of the passage sees the Holy Spirit as inaugurating a kind of radical communitarianism. Milbank critiqued Žižek's depiction of hierarchical social relations, especially within the family, arguing that the family is an organic location of education. At this point Philip Blond accused of Žižek of really being just a liberal and claimed that Žižek is unable to account for a plurality of wills, and therefore reduces everything to his will. Žižek seemed to find the line of questioning somewhat confusing and returned to his earlier point about the passages he referenced. He kept demanding a reading that does not water down the words of Christ, but no one responded.
I think this portion of the debate was the most interesting. For one, it is kind of ironic to see Žižek shaking his fist, calling for someone to take Jesus seriously, accusing of Milbank of liberalising the gospel. In the exchange, though, I think they both missed the overlap between their positions. Žižek sees the passage calling for us to hate our mother and father as the inauguration of the critique of the ideology of the family. Althusser would name this ideology as fundamental; indeed, if ideology is the reproduction of the conditions of production, the modern nuclear family, radically atomised by the suburbanisation of the working class and the petty bourgeoisie is key to the perpetuation of the prevalent modes of production and exchange. So I find, Žižek's reading very interesting: we see Christ prophesying the coming of the Holy Spirit, whereby this foundational ideology is critiqued as we are called into subjectivity, the faithful community, united behind the sword that strikes at structures of oppression. This idea is all good and revolutionary. The irony is that Žižek sees the church as the form of this new social relationship. There is no Greek or Jew, male or female, not because these differences evaporate but because they are inconsequential in the new forms of hierarchy governing social (economic and political) relations. Milbank's counterargument, that the family is an organic location of education and support, is true, but incomplete. Firstly, it is undeniable that the family has been the location of oppression. Second, this family is not annihilated, but mutated in the new forms of relationality advocated by Žižek. Žižek offered as an example, the kind of relations that emerge in a political movement generated by the political will of a community.
Milbank then returned to the Dawkins discussion, suggesting that it is merely an attempt to make science an ideology because all other secular ideologies have collapsed.
The talk concluded with a question about the anthropocentric nature of the discussion. The questioner wondered how the debate might be expanded. Žižek and Milbank had more or less congruent responses. Žižek said that ecology in all its forms its anthropocentric, if at times unknowingly so. Milbank said the balance must be found in understanding the human as a rational animal: animal in its rationality and rational in its animality. To privilege either side amounts to destruction of the environment.
To be perfectly honest, I found the exchange refreshing. I find myself closer to Žižek than Milbank, but the discussion seemed to be a general discussion more than people yelling past each other. I was impressed with the questions, which were all genuine questions, a rarity at such events (especially with such polarising speakers). I was surprised that only one person questioned the premise that Christianity has anything to offer. I was also surprised that Žižek seemed to come under the heaviest criticism.
Regardless of what one thinks of the two, I think it is clearly admirable that they had a focused, constructive debate that managed to avoid devolving into the rhetorical flourishes and cheap dismissals that tend to characterise such meetings.
Oh yeah, and Richard Ayoade was there.
The Latin American Turn
I haven't posted for quite some time, so a brief update:
– I've been working on my film paper and have found the comments shared on this blog very helpful. So thanks for all the suggestions.
– Two things people should check out: Michael Burns' blog has recently featured an enlightening discussion of Logics of Worlds and academic bullying (though the two are not related…); and Adam Kotsko is on a mission to problematise popular religious positions on homosexuality and abortion. I'm not sure I agree with everything he says, but his exchange with his commentators is quite provoking.
Last week I had the good fortune of attending a daylong conference at Birkbeck entitled 'The Latin American Turn: On the Unfinished Project of Decolonisation.' The following is a summary of the papers and my thoughts regarding the themes that were addressed.
The papers focused on current Latin American political theories and praxis and their relations to European thought. The speakers challenged the current nature of this relationship on two fronts: (1) European thought (even post-colonial theory) tends to operate in European categories perpetuating a Eurocentrism that subordinates non-European thought to the canon of European theory; (2) Latin American thought must be receptive to European thought, but must resist being determined by it. This latter point was excellently summed up by Enrique Dussel when he said, 'We need Badiou, but not Badiou.' I'll summarise each of the papers and then end with my thoughts about the themes of the day. Two preliminary notes: I've reproduced the majority of my notes in all their scattered and fragmentary glory in hopes that they will be helpful to as many people as possible; I missed the last paper because the conference was running 45-50 minutes behind schedule and I didn't want to miss my hus home.
Enrique Dussel
Dussel started the day off by giving a keynote consisting mainly of themes from his Twenty Theses on Politics. He sought to theorise the transition from a revolutionary politics (often restricted by its negative posture) and leftist political praxis. Latin America is intriguing in this regard as the Argentinean and Bolivian governments offer potential examples of such a praxis (Dussel and everyone else speaking seemed to Bolivia seems much more promising). He formulated this transition in the form of the question 'how do we exercise power rather than just criticize it?' Power is often reduced to domination. This characterises the work of Hobbes, Locke, Weber, Habermas, and Foucault. Indeed for Weber, power is defined as legitimised domination.
Dussel argues that rethinking power is to strike at the being of politics. He defines politics as a field relating to other fields (social, economic, cultural, etc.). His paper thus focused on understanding the relationship between politics and power.
Power is first characterised by force (a will), but this will is not the will to power, but a will to life. This understanding of political power is characterised by three determinations:
(1) A will to life (a vitalist position): The first determination of the ontology of politics, it is material in content, but not material in the sense of physical. This will is a general will; that is, it is the will of a community, not of individuals.
(2) The capacity for union: unity is a moment of practical reason. There is a consensus that attaches a united (general) will to a goal.
(3) Feasibility: contra the Frankfurt school, instrumental reason is crucial to politics.
Dussel offers this ontology of politics as a positive conception which might perpetuate revolutionary ideas without succumbing to a purely negative position. Here he sited the Zapatista's reluctance to formulate or participate in political institutions. This reluctance forces them to only offer negative critiques without offer a positive political vision capable of advancing a/ the community. If one thus remains negative, the movement is a social movement, not political.
Communities are potentia (taken from Spinoza). They are power in itself, without determination. Through political praxis the power of the community becomes an institution. This institution must be characterised by obediential power (connected this to the speeches of Eva Morales). In short, the community holds sovereignty and authority. Institutions do not hold power, but exercise it on behalf of the community. When institutions become convinced that they hold power, they are fetishising power. In this moment, authority believes its own will becomes foundational for the exercising of power and politics becomes domination. This moment is constitutive for modern understandings of power, from Hobbes to Lenin. The people become obedient to power rather than vice versa.
From Carl Schmitt to Machiavelli to Laclau, theorists have focused on praxis to the exclusion of institutions. Contra Foucault and Freud, institutions are not inherently oppressive. Similarly discipline does not equal oppression. There are moments when institutions meet the needs of the people.
Dussel divides political institutions into three types:
(1) Material: economics, technology, security, ecology. They must organise the reproduction of the community.
(2) Legitimising: democratic means of validating institutions, enabling the community to exercise its will to live.
(3) Institutions of feasibility: I was a little unclear on this last one
Politics is thus divided into three levels:
(1) Praxis
(2) Institutions
(3) Political principles
Dussel notes that there is resistance in contemporary theory to political principles. He argues that this level should include at least three positions:
(1) Material affirmation of life
(2) Validity principle (not sure about what he meant here)
(3) Feasibility principle
From here Dussel shifted to a discussion of law drawing especially on the Christian theological tradition. Agamben demonstrates, in his commentary on Romans, how law becomes a metaphor for order. Dussel argues that the law is not the basis for action. The law can by unjust. The justification for action is faith, not the law (connected to St. Paul).
He then discussed the plebes as a future people, creating a populace of the future. The problem of liberation is not the order, but developing a critical consensus against the order. This future populace will also develop a law, but in the meantime the justification for action is faith.
He ended by arguing that the end of the state is a logical postulate, a regulative idea, but impossible. During Q&A, he argued that in order to sustain the moment of liberation it is necessary to grow the people's consciousness of their ability to be an actor in history.
Ramón Grosfoguel
Grosfoguel sought to address differences between post-colonial studies (PCS) and coloniality/modernity (C/M) studies. I spent most of the paper wondering what the hell coloniality was. Maldonado-Torres later defined the preliminary difference as this: post-colonial studies focuses on the consequences of a period of history termed colonialism; coloniality focuses on the networks of power that defined that period and continue to operate even though the historical period of traditional colonialism has ended. Grosfoguel made it clear that he did not see the two camps as diametrically opposed, but equally stressed that there are important differences that need to be highlighted. The differences are:
(1) Genealogical: PCS tends to start its discussion of colonialism in the 18th and 19th centuries. C/M starts 300 years earlier in 1492. This year marks the formulation of global capitalism and modernity. This 300 year period is sometime marginalised in PCS and impacts the understanding of the relationship between modernity and colonisation. C/M strives to understand the Renaissance as part of modernity. For this position, modernity is inherently colonial. C/M's focus on this relationship between modernity and coloniality allows it to push for the de-colonisation of knowledge and being. In this sense, C/M is transmodern (a term adopted from Dussel) rather than post-modern. The latter, with its modern determinations remains colonial.
(2) Epistemological: C/M argues that Occidentalism is the condition for Orientalism. In addition to the ethnic hierarchy and global division of labour that came with colonialism, there is an epistemological hierarchy which produces an epistemic racism that undergirds the racism that is constitutive for productive exploitation. This epistemic racism is entangled with epistemic sexism, forming a complex global class division often ignored by classical Marxism. This ignoring is symptomatic of Eurocentric fundamentalism. Other fundamentalism are varieties of this originating fundamentalism. From Christian fundamentalism to Islamic fundamentalisms to nationalistic fundamentalisms, they all arise from the binaries established by Eurocentric fundamentalism. C/M's transmodernity thus seeks to complete the work of de-colonisation by de-colonising knowledge, but how can we go about this task if we only read Lacan, Foucault, and Derrida? C/M calls for an expanded cartography of power. The figures of European theory are not ignored, but viewed from the perspective of a new geography. We must de-colonise political economy.
[The next two papers were given by Carolina Sanin and Marcia Martins de Rosa. Sanin's paper was interesting, but focused less on theory and more on literary embodiments of theory. De Rosa spoke about her various experience, but, to be honest, I found it difficult to follow.]
Nelson Maldonado-Torres
Maldonado-Torres stated two goals: 1) a tentative genealogy of de-coloniality; 2) exploring the basic problems that de-coloniality seeks to address.
His genealogy consisted of three moments:
(1) First wave (late 18th, first half of the 19th century in the forming United States and Latin America): this moment in the US was ultra-racist in that it was characterised by ethnic divisions amongst white Europeans. There were discussion about whether the Spanish or Italians were less white than the French or British. In Latin America, the diversity of indigenous peoples made for a more racially mixed context. In light of this racial situation, the often overlooked Hatian revolution is especially significant. The Hatians had to critically develop a new understanding that overthrew European understandings of humanity. Hatian intellectuals developed these theories in the 19th century. The first wave thus refers to this period of questioning European categories of being. This dating denies neither the existence of colonial projects nor anti-colonial movements prior to this period. Indeed de-colonisation began at the first moment of colonisation. Rather this dating indicates that this resistance did not become formal until the 19th century.
(2) Second wave: this period comes after the Pan-African Conference, the end of World War II, and the decolonisation of India. It is marked by a period of fascism in Europe. Fascism is domestic colonialism. No longer is it possible to view European colonisers as bringers of civilisation. The paradigm of progress and Enlightenment has begun to colonise itself, rendering European intentions much more suspicious. This amounts to the demystification of Europe. Thus, while the first wave is marked by the affirmation of Europe (an affirmation varying in intensity), the second wave becomes more radical in its disenchantment with European Enlightenement.
(3) Post-coloniality?: Maldonado-Torres sought to indicate the tenuous nature of this characterisation by including the question mark. This period is marked by the global mobilisation of indigenous movements. From this indigenous perspective, however, coloniality still exists. It is post-coloniality only from the perspective of colonial powers who argue their colonial operations have ceased. Coloniality studies argues that there is no post-colonialism.
As time was running out, Maldonado-Torres was only able to provide a brief outline of the basic problems of coloniality studies:
(1) Philosophical anthropology
(2) Ethics and politics (and their relation)
(3) Epistemology
While all three are interrelated, the third must be the condition for the thinking of the other two.
Oscar Guardiola-Rivera
The organiser of the conference, Guardiola-Rivera gave an intriguing paper, though for some reason I only took minimal notes. He noted that contemporary discussion is marked by the fact that the US is the next Latin American country and the collapse of global-capitalism's self-healing capacities, if not global capitalism itself. He argued that liberation has little to do with affect; it is an objective, essential praxis. He also stated that we have reached the end of vanguard theory. I found his contrasting of Kantian predicative with messianic time especially interesting. He argued that a liberating political praxis is not restorative, but messianic. In doing so, he drew on Che Guevara as embodying messianic praxis.
Eduardo Mendieta
Mendieta argued that the project of de-colonisation is also a project of de-secularisation. The latter occurs in the form of dispersing the modern myth of secularity. Mendieta calls this the theological enlightenment of the Enlightenment (a tendency he finds in Marx's political theology).
Modernity sought to secularise politics, but in doing so theologised the market. In order to do this work, what Mendieta calls secularisation as a project (I was a little unclear on this point), the economy must re-politicised. The economy is always a consequence of political decision. Dussel's re-founding of politics similarly calls for the de-fetishisation of the market.
Ernst Bloch and Walter Benjamin represent a negative or critical political theology, rejecting the founding of the political in a positive way.
Mendieta calls for a critical political theology that is both political and theological. It is political in its referencing of the political economy of theology especially in popular religiosity. It is the formulation of a critical political economy through theological discourse.
Religion is not a black box but a creative means of a community formulating a way of life.
Lewis R. Gordon
Gordon argued that the colonised find themselves in an unreasonable relation to reason. Reason dictates that the opposition to reason's policing of experiences is unreasonable. Gordon terms this epistemic dependency: a state of receiving the theories by which we interpret out experiences. Communities are blocked from being the source of their onw theories of their own experiences.
The challenging of this state follows three thematics:
(1) Philosophical anthropology
(2) Freedom and theories of transformation
(3) Metacritique of reason
Gordon offered two specifications to these thematics: reason is a broader category than rationality; liberty and freedom are not the same thing.
He drew on Fanon to argue that racism creates a category below the self/other dialectic. From this perspective, one is fighting just to be regarded as an other.
He then shifted to argue that the market is governed by the tradition of doxa more than episteme. He also stated that we downplay the role of human agency in the market. We discuss the 'market' going up or down rather than the human actions that cause economic changes.
He concluded by discussing how the intellectual has become colonised by the market, becoming a commodity. When this happens, the methodological becomes confused with the ontological.
Question and Answer
Guardiola-Rivera re-emphasised the distinction between prediction (Kant) and anticipation (Che).
Mendieta discussed the selling of commodities as selling little nuggets of time, which amounts to a domestication of time. The market thus becomes an ontologisation of the future anterior. He also stated that neo-liberalism and Protestantism go and in hand. He concluded by defining theology as a critical reflection on praxis nurtured by popular religiosity.
Concluding Thoughts
All in all, I thought the conference was a strong showing of interesting thought that is easily missed by PhD students wading through their volumes of Derrida, Deleuze, or Lacan. I did think it was interesting that more than half of the people attending a conference highlighting the elision of Latin American thought in European theory seemed to be Latin American. There were a few points that I thought that slipped through the discussion.
(1) A lack of any interaction with what is often termed analytic philosophy: there was some discussion of coloniality operating in epistemological categories, but these remarks were generally still focussed on continental philosophy. This missed opportunity is particularly regrettable, in my opinion, because I suspect aspects of Latin American thought would challenge the analytic/continental divide, both resonating with and provoking current European efforts to deconstruct this all too often rigid border.
(2) While Dussel acknowledged the difficulty of addressing the will of the people, he didn't address how the difficulty might be overcome. If a community's will is united in the oppression of another community, how do we invalidate that will? The recent events in California surrounding Proposition 8 seem like a timely example. Badiou's theory of the subject seems to offer one possible solution to this dilemma, but I'm not sure if I find it satisfactory.
(3) I'm always left confused about what I'm supposed to do regarding coloniality theory. I can't adopt the perspective of oppressed or indigenous people without reducing their experiences through my imitation. If I allow Latin American theory to challenge my European or North Atlantic perspective, I still evaluate these experiences from that same perspective. I find the problem of addressing the European hegemony of theory an interesting one, I'm just not sure of the goal. I assume it's not Latin American domination of theory (or the domination of any other group). So the end goal must be a democratic exchange of ideas. I'm still left wondering from what position one evaluates this exchange.
Sorry this post is so long, but I hope those interested in this field find the summaries papers helpful.
AAR Proposal
I received word that my proposal for this year's AAR has been accepted. Here's what I've proposed (it may sound vaguely familiar):
Cinema and Subjectivity: On the Possibility of Theological Films
The relationship between theology and film is often characterised by the use of film to illustrate theological concepts or present Biblical narratives. In this paper I argue that only by redefining this relationship is it possible for film to function appropriately in relation to theology. It is only in the context of the process of such a redefinition that film can be used to teach theology. In the process of this argument, I will also review the importance of recent continental philosophy for understanding cinema as a distinct discipline.
This argument will proceed through fourth stages. First, I will briefly present examples of films typically regarded as theological. These may be separated into two categories: 1) films which are explicit in their attempt to be theological, such as The Passion of the Christ; and 2) films which explore theological themes (i.e., sacrifice, redemption), such as 300. Having divided 'theological' films into these two categories, it is possible to demonstrate how nearly any film can be regarded as theological.
In the second stage, I will argue that this categorisation demonstrates an inadequate understanding of the relationship between film and theology. Using the work of Alain Badiou, Peter Greenaway, and John Mullarkey I will begin to redefine what it means to call a film 'theological.' Greenaway argues that the first century of cinema has largely been confined to a process of illustrating texts. Film, as a medium, is often constrained by enduring connections to nineteenth century literature. In Badiou's terminology, film remains part of a statist configuration. Badiou also offers a way of reconceiving the role of film. He describes art as one of four truth procedures. Truth procedures, within his model, are modes of subjectivisation. I will argue that the key to film operating as a truth procedure, and hence operating theologically, is the examination of film as a medium.
The theoretical impetus for this redefinition stems from an important recent work by John Mullarkey entitled Refractions of Reality. In his book, Mullarkey argues that film must be understood as non-philosophy. In other words film cannot be reduced to cinematic explorations of philosophical concepts; film is its own thought. Similarly, I would posit that film cannot be understood as theology, but only as non-theology. To use a more theologically familiar bifurcation, it might be said that theological films are idolatrous; non-theological films are iconic.
To explain this difference, it will be necessary to examine cinematic subjectivisation. In this third stage I will argue that as film engages itself as a medium it embraces its capacity to subjectivise the viewer. This process of subjectivisation is the site of films non-theological potential. As Greenaway's films explode film from within, the viewer is presented the opportunity of subjectivisation; he or she is granted agency as a viewer who has been promoted to participant. This promotion opens the possibility of creative responses to cinematic experiences instead of being trapped within predetermined statist responses. This stage thus provides the point of conjunction of the paper's three major resources: Mullarkey demonstrates that film must be understood as non-philosophy, Badiou provides a schema that allows non-philosophy to be considered in relation to subjectivisation, and Greenaway reveals how this process of subjectivisation is dependent on film's examination of itself as a medium.
In the fourth and final stage, I will consider the importance of this reconfiguraiton for thinking the role of film in teaching theology. Books and courses on theology and film have become as numerous as those on philosophy and film. Yet in both instances film tends to be consigned to illustrating concepts. In order to demonstrate how film might function non-theologically in the classroom, I will briefly examine Alain Resnais' L'Année dernière à Marienbad. To show this non-theological operation, I will explain how the film challenges the four tyrannies that Greenaway argues threaten cinema as a medium: 1) the tyranny of the text; 2) the tyranny of the frame; 3) the tyranny of the actor; and 4) the tyranny of the camera. I will show the dismantling of these tyrannies through a variety of cinematic techniques enable a film to function in a non-theological fashion. This dismantling might be summarised in the film's four refusals: 1) the refusal of plot; 2) the refusal of point of view; 3) the refusal of chronology; and 4) the refusal of naturalism. These refusals do not correspond to specific theological doctrine, but engage in the practice of non-theology.
This paper hopes to not only to relate recent advancements in film theory, but to indicate the continuing need for theology to have an aesthetic theory that is not subordinated to doctrine. This argument challenges recent attempts within some North American Christian communities to develop an alternative Christian film industry. In contrasting these developments with the efforts of directors such as Greenaway and Resnais, I will show how non-theological work has been underway and deserves the attention and respect of the theological community.


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3:15 am EST, Monday December 14, 2009
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Nike asks you to accept cookies for performance, social media and advertising purposes. Social media and advertising cookies of third parties are used to offer you social media functionalities and personalized ads. To get more information or amend your preferences, press the 'more information' button or visit "Cookie Settings" at the bottom of the website. To get more information about these cookies and the processing of your personal data, check our Privacy & Cookie Policy. Do you accept these cookies and the processing of personal data involved?
These cookies are required for basic site functionality and are therefore always enabled. These include cookies that allow you to be remembered as you explore the site within a single session or, if you request, from session to session. They help make the shopping cart and checkout process possible as well as assist in security issues and conforming to regulations.
These cookies allow us to improve the site's functionality by tracking usage on this website. In some cases these cookies improve the speed with which we can process your request, allow us to remember site preferences you've selected. De-selecting these cookies may result in poorly-tailored recommendations and slow site performance.
Social media cookies offer the possibility to connect you to your social networks and share content from our website through social media. Advertising cookies (of third parties) collect information to help better tailor advertising to your interests, both within and beyond Nike websites. In some cases, these cookies involve the processing of your personal data. For more information about this processing of personal data, check our Privacy & Cookie Policy. De-selecting these cookies may result in seeing advertising that is not as relevant to you or you not being able to link effectively with Facebook, Twitter, or other social networks and/or not allowing you to share content on social media.
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Power supply with LED Driver operates with 5V & 24V outputs for 70" LCD TV


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Oh dear, my desk doesn't look any tidier from last week! As you can see from the photo there is a bit of a Tim Holtz theme going on. There is Grungy Monday, Lots to Do Forum Tag swap, and the Stampman who all have Tim theme. I have been having fun with my new embossing folders and yesterday bought some grungeboard shapes and a mask. So watch this space!!
Wednesday, 30 March 2011
Tuesday, 29 March 2011
Every Inchie Monday - Wings
I have so many things on the go at the moment, so thought I would just make a quick inchie (a new addiction of mine!) for Every Inchie Monday, between other things! This week the theme is wings. I used distress ink to colour the tile, stamped an inchie image from Inkadinkadoo and decorated it with glitter glue.
Posted by The Sparkly Fairy at 10:14:00 6 comments:
Friday, 25 March 2011
A Pretty Little Brooch
I have had the parts for this piece for a long time, but finally got it made this week. I really enjoyed making something different. I used a kilt pin finding, made a patera piece and bead charms and decorated with a piece of chain.
There are two challenges I am going to enter with this, one is there The Secret Crafter Saturday Challenge and the other is Tuesday Throwdown both of which want to see anything but a card!
And also
Bling it On - anything goes with an added charm.
Posted by The Sparkly Fairy at 10:04:00 12 comments:
Thursday, 24 March 2011
Think Monday, Think ATC Challenge
Its been ages since I entered the TMTA challenge, but the theme this week was blue and as I had a gorgeous collage sheet from Pam at Fromthecraftroom.com I just had to enter this ATC. I used various individual images to make the picture and added blue glitter glue accents on the butterflies.
Posted by The Sparkly Fairy at 13:13:00 5 comments:
Wednesday, 23 March 2011
This is the first time I have entered my workspace in WOYWW, which has made me realise what a (creative! :)) mess its in!! If you look closely you will get a sneaky peek at some of the projects I am working on - an altered matchbox, kilt pin and Blue ATC. My new Tattered Angels Mists are all lined up waiting to be played with too. I love this desk and have had it years. It has always housed some sort of craft even when it was supposed to be homework!!
Posted by The Sparkly Fairy at 13:17:00 11 comments:
Tuesday, 22 March 2011
A new Grungy Challenge
I can't wait! Next Monday there will be a new Grungy Monday challenge inspired by the lovely Tim Holtz over at StudioL3. Do go over and have a read about the challenge.
Posted by The Sparkly Fairy at 09:30:00 2 comments:
Saturday, 19 March 2011
Folk Art tags
I made these tags for the CraftyMess monthly tag swap. I had bought the new Sheena Douglass Paint Fusion stamps, but not having the time at the moment to get all the paints out, I painted the first tag and then used Promarkers and a white gel pen for the others. On kraft card I think it looks really effective.
Posted by The Sparkly Fairy at 10:02:00 3 comments:
Wednesday, 16 March 2011
Charm Swaps Arrived
I was so delighted yesterday to receive my Charm Swaps from the swap held by Roni at Ink Stains.
Mine were from :
Connie B
Kirsty T
and the lovely Roni herself.
Posted by The Sparkly Fairy at 10:04:00 2 comments:
Friday, 11 March 2011
Stylish Blogger Award!
Thank you to Candy Colwell of Creativity is Contagious who has given me a Stylish Blogger Award. Her work is amazing so I am very honoured.
Here's what you have to do if you accept the award :
Thank the person who gave you the award and link back to their blog.
Share 7 things about yourself
Award 7 recently discovered blogs the award and contact them to let them know
So, Candy, I gratefully accept the award and here are seven things about me:
1. I am 37 and live on the South Coast of the UK
2. I was head girl at school!
3. I have a degree in Cultural Studies and A Level Art
4. I have a gorgeous little boy of 4.
5. I love anything vintage and have collections of vintage magazines and postcards.
6. I love Chinese food.
7. I would love to visit the Far East
Here are my 7 choices which was really hard to do!
3. Fabric Art
7 .La De Dah
Posted by The Sparkly Fairy at 17:05:00 3 comments:
Tuesday, 8 March 2011
At last I can reveal my charms that I entered into Ink Stains swap. They have now been posted out and I can't wait to receive my swaps.
I used Tim Holtz Fragments to make the first two, the second are chipboard pieces with beads and the last one is made with shrink plastic, coloured with alcohol inks and glitter.
Posted by The Sparkly Fairy at 10:02:00 8 comments:
Monday, 7 March 2011
In The Woods ATCs
The theme for March at UK Stampers is In the Woods. Here are mine. The first one I used Distress Inks to cover the background and stamped a Crafty Individuals tree stamp in different colours. The second one I created the background with Alcohol Inks and stamped a Kanban tree image and finally the third one is a wintery scene. I used embossing powder to make a glittery snow surface.
Posted by The Sparkly Fairy at 18:03:00 6 comments:
Saturday, 5 March 2011
Paris Tag
Better late than never as the challenge ends tomorrow! Here is my entry for Sunday Stampers, which is Paris. I used four stamps - a Crafty Individuals Text stamp, Eiffel tower stamp,my Parisian Lady stamp and Paris Tag stamp. The image of the lady is watercoloured and embellished with pearls. The Eiffel Tower stamp has Glossy Accents over the top. I made the lace embellishment and aged it with Distress Ink.
Posted by The Sparkly Fairy at 10:42:00 4 comments:
Thursday, 3 March 2011
More new stash!
The postman has been working overtime this week! I received some great Tim Holtz products and the new Paint Fusion stamps from Sheena Douglass. I can't wait to get started! Ive been trying out some fabric painting and making ATCs for the UK Stampers Challenge which for March is Walk in the Woods. I hope to have pictures to show you all soon!
Posted by The Sparkly Fairy at 13:42:00 4 comments:
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We spent the night at Julia's Shady Rest Bed and Breakfast. It has a rustic appeal, with big city pampering. It is about 45 minutes East of Kansas City, MO, and only 6 minutes north of I-70. It is located between Odessa and Lexington.
|Julia's Shady Rest Bed and Breakfast
|Imagine watching this while relaxing in the country.
|These guys were pretty interested in us.
|The view of the lake from our room.
Did I mention that it was a bed and breakfast? The breakfast spread was wonderful. Julia is a fabulous cook, and when I come back I am definitely requesting her homemade cinnamon rolls! (You can't eat just one!)
So pick up the phone and make your reservations for a relaxing weekend get away--just be sure to arrive early enough to enjoy the beauty of the place. Tell them Linda sent you!


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Wednesday, July 19, 2017
Woz Go On?
6 comments:
When I went to save this file I found I already had a file by the same name. It turns out you posted the original art for this strip on March 13, 2011. So I renamed the one I already had by inserting "_orig_art" in the filename. If anyone accidentally overwrote the older file I suppose they can get it back by going to your March 13, 2011 post.ReplyDelete
Since the original art is in 3-tier format it includes the "extra panel," which is also in the book. After the egg complains "WRONG END!" the gnome retorts, "Which end is caboose on a egg? How'm we's gone know?" Good question!
On the other hand the book omits the whole first 3 panels, in which the gnome starts out more sympathetic to the egg before he gets annoyed at it for causing its own problems.
Further evidence for the French background of the gnomes turns up here in the last panel, where the gnome calls the egg "the most basic canard 'til yet": a French/English pun, English for "hoax," French for "duck." (Apprently even in French it's also slang for "hoax"; I don't know why.)
Good old Kelly lunacy here: "Step outside an' say that!" (when the duck's whole problem is that he's stuck inside the egg); and "Egg, kin you do talkin'?" "No!" "See?"
By the way is that a new gnome with the long beard and the barrel? He doesn't look quite like any of the gnomes we've seen so far.Replies
Larry, thanks for the annotations and etc. It looks like I can rely on you when I run out of time for expository. Yes, I believe that gnome is Kelly's spear carrier with lines, well ... barrel carrier, just needed to make the joke more surreal.Delete
"I see my doody, an I dood it!"ReplyDelete
Words to live by
- Jannes7/23/17, 9:11 AM
I feel like Pogo is one of those rare comics that look great in every format. I mostly know the newspaper versions, so it´s always interesting to look at random book versions I stumble across. Plus you get the artwork in b&w for a change.ReplyDelete
Did Kelly do all the editing himself?Replies
That's one of the open questions I have, regarding who edited the books. Somehow I imagine he somewhat directed which panels to excise and such but maybe one of the assistants added strokes to tree trunks and other marginal elements. But who knows? Does anybody know?Delete


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Gulf Winds Golf Course opened in 1955 as a 6-hole course. The course expanded to 12 holes and finally to 18 holes in 1985. The military personnel, some of whom maintain the course in exchange for green fees, keep this simple track in excellent condition. The course has forgiving, wide-open fairways-if your approaches are accurate into the small greens, a two-putt should not be exceeded. Two ponds and a creek impact play on six holes.
Par for the course is 71. From the back tees the course plays to 6410 yards. From the forward tees the course measures 4874 yards. The longest hole on the course is # 14, a par-5 that plays to 545 yards. The shortest hole on the course is # 5, a par-3 that plays to 170 yards from the back tees.
Watch out for # 2, a 385 yard par-4 challenge and the #1 handicap hole on the course. The easiest hole is # 9, a 185 yard par-3. Hole 18 is a good finisher, playing 435 yards into the wind with out-of-bounds looming left.
$10 (cart included), played on Sunday, June 2011 at 4pm
Outstanding value. No frills, but very good golf. Open course without many challenges. Short(er), so maybe play from the Blues. Consistent 10 - 15 mph wind from SE; makes play that much more interesting. Just moved to the area. Will definately play this course again and at the price, will plan to play often. Morgan
$16 (cart included), played on Monday, April 2008 at 2pm
My home course and has been for several years. I will continue to play this course Ernest Adams
Latest Golf Course Reviews


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Edith explores the heartbreaking inevitability that is old age, written by novelist Ray Robinson. This is the directorial debut for actor Christian Cooke and is executively produced by Mat Whitecross and Fiona Neilson of Mint Pictures.
Peter Mullan (Trainspotting, War Horse, Tyrannosaur) takes the starring role of haunted Jake with Michelle Fairley (Game of Thrones, Harry Potter, Suits) as his Shelia. Supporting cast includes Elliott Tittensor (Shameless) and Sia Bennett (Mr Selfridge).
Currently in post-production, Edith will be hitting festivals later this year.
Watch the trailer here.


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The First Star Trek
The First Star Trek
Text: Matt 2:1-10 – 12
There are a lot of similarities between the circumstances Jesus was born into and the condition the Israelites were in down in Egypt just before God sent them a deliverer.
One of the first things that sticks out in my mind is
The murder of children was sanctioned by the state.
In Egypt, the Israelites began to multiply and they kept multiplying to the point Pharaoh viewed them as a threat to his kingdom. As a result he ordered the midwives to throw all the newborn male Hebrew children into the river.
In Matthew 2:16 when Herod realized the wise men weren't coming back he sent forth his soldiers and killed every child in Bethlehem two years old or younger. He wanted to kill Jesus because a King of the Jews was a threat to his kingdom. It's as simple as that. He didn't hate kids-he was just trying to keep his throne. And these fag loving baby killers in Washington are all his descendents! They don't care about women's rights: they're a bunch of womanizing drunks themselves. But if it will get them reelected they'll let you kill as many babies as you want to. They'll even try to get the government to pay for it.
But think about it: When God first sent a great deliverer to Egypt they were killing babies. When God sent The Great Deliverer to Bethlehem they were killing babies. And right now in America 4000 babies a day are being slaughtered in abortion clinics across this country. Could God be trying to give us a hint of what the world will look like when Jesus comes the second time? I believe He is. So very quickly I'd like to point out a few ways world Jesus was born into 2000 years ago parallels the world we live in today
First of all,
I. There was Oppressive taxation
Luke 2:1 "And it came to pass in those days, that there went out a decree from (Copenhagen – excuse me, I mean) Caesar Augustus, that all the world should be taxed"
We're not told what they were raising taxes for. But it doesn't really matter. It'd been a long time since those Jews had a say in anything their government did! But because of this tax in Luke 2 everyone under Roman authority had to return to their hometowns so they could take a census. Joseph was from Bethlehem and that's the earthly reason Jesus was born there instead of somewhere else.
But that's a pretty oppressive government that forces a pregnant woman to up and move just so they can get money out of her! And in the day we live in, when you have to work nearly half a year just to pay your taxes and it almost doesn't pay to work, I'd call that an oppressive government too! But you just wait till they pass this healthcare bill – you ain't seen nothing yet! I'm not saying you shouldn't pay your taxes. I'm just saying Jesus is coming soon!
Notice also, when Jesus was born
And might I point out even they had to be imported from the East. And now in America, just about every convenience store you go into is owned by an Indian or somebody from an Eastern country. I could go on but I think you get my point.
The Bible doesn't tell us how many wise men there were but we generally think about there being 3. That also reminds me of the day we live in! At times I get to thinking me, my daddy, and preacher Batchelor are the only ones left that have any sense. And to tell you the truth I worry about them sometimes!
I was reading somewhere that on average it costs $10,000 per year to put one student through school. So if you go K-12 that's $130,000. But just stop and talk to the average Gaffney High graduate sometime and you tell me whether you think they got $100,000 worth of education. It'll make you sick!
So what's the problem?
Romans 1:22 "Professing themselves to be wise, they became fools," When we took God and prayer out of the classroom, stupidity came and took its place! Romans 1:28 "And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind…" A moral problem has led America into an intellectual crisis. We've got more education and more resources than ever before but we are producing very few Wise men. Why? Because we've lost the fear of God and "The fear of the LORD is the beginning of wisdom…" (Psalms 111:10)
I don't know if Mary was the only virgin around but she's the only one the Bible mentions during this time. You do know Mary was a virgin when she conceived Jesus? Jesus isn't the son of Joseph. He is the Son of God; God incarnate; Emmanuel. God with us; Joseph may have given Him His bottle but God gave Him His blood.
And don't let His humble birth or the fact He had poor parents bother you. It's not how a man's born or where He lives that makes Him King. It's who He is that makes the King the King! He may have been born in a stable instead of the Palace but lambs are born in barns all the time.
Anyway – talking about virginity. In this sex crazed culture we live in, girls would just as soon jump in the back seat of a car as they would shake your hand. They've got no more morals than an alley cat. So when I read Matthew chapter 1, about a woman still being a virgin when she got married it's almost as big a miracle as the virgin birth itself!
But in Matthew 2, the good news is; even though taxes were at an all-time high; even though they were killing babies left and right; even though morals had decayed and the future looked dark…
Look at verse 9 again
"When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was."
Normally, from our perspective, stars move from East to West. But Jesus was in Bethlehem and the wise men were in Jerusalem. That means this star moved from North to South.
You know what that says to me? It says, "No matter how dark the times are: God will move heaven and earth to get you where you need to be!" "If a man will just believe the Bible and look to heaven for guidance, he can still find the Saviour in these last days."
If you'll look for Him I believe you'll find Him. Because long before you ever thought about looking for Him, He was looking for you. He said I came to seek and to save that which was lost.
If so, what if you done for Him Christian? So many times during his ministry people came to Jesus wanting him to do something for them. But these wise men traveled hundreds of miles just to bow down before Him.
They just wanted to lay their treasures down at his precious little feet.
Has there ever been a time in your life that you laid your earthly treasures at the Master's feet like these wise men did? Was there ever a time you said, "Lord here's my life, my hopes, my dreams my ambitions, do whatever you want with me?"
When I was a teenager, I didn't have a clue what I wanted to do with the rest of my life. One day, I might want to be a pilot, the next I might want to be something else. But in all my daydreaming, one thing was the same. No matter what I envisioned myself doing, God had nothing to do with it! There may be someone here today like that. God is not in all your thoughts. You've got your life planned out. You don't want any help from me, God, or the Bible. This might surprise you but God doesn't need you anyway!
God doesn't need us! But we sure do need Him!
This holiday season, after all He's done for you; do you know what it's like to give a little something back?
December 22, 2009 - Posted by Jason Elder | Uncategorized | 1611, 2, 2009, aborted, abortion, advent, AV, baptist, Bible, Christmas, church, days, end, Gaffney, God, Guidance, Jesus, KJB, KJV, last, leading, matt, Matthew, men, message, nativity, preacher, preachers, preaching, Religion, salvation, Scripture, sermon, star, story, times, trek, two, virgin, wisdom, wise
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View Photo Gallery We want to stand up today and salute the hottest arms in Hollywood. That's right.
We want to stand up today and salute the hottest arms in Hollywood. That's right. We're looking at you: Robert Downey, Jr., Chris Hemsworth, Channing Tatum, every guy who's ever been in a Marvel movie… It's about time these guys got our full appreciation for putting so much time and energy into building dem biceps.
Strength isn't everything in a man, but strong arms sure are sweet to look at. The best part of finding out that our favorite actor is playing a superheroon the big screen isn't knowing that he'll be combatting evil. Nope. It's knowing that he'll be hitting the gym. We're talking biceps, triceps and muscles we don't even know the names for.
However, we're not just celebrating the men in spandex. We're tipping our caps to actors like Vin Diesel, who always seems to be wearing sleeveless shirts, and Matthew McConaughey, who never seems to be wearing a shirt at all. Then, there are actors like Mark Wahlberg and Anthony Mackie, who hit the weights with The Rock to play a trio of bodybuilders in Pain & Gain.
The 20 Hollywood hunks on this list comprise VH1′s very special 40 gun salute. Be proud, gents. Be proud.
Source: A Salute To Arms: The Hottest Biceps, Shoulders + Forearms In Hollywood


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Record review: Take A Worm For A Walk Week – Whacks On! Whacks Off! [Stabbed in the Back/It's A Stiff]
There are very few bands who can manage to fit 28 songs into an hour long record - Take a Worm for a Walk Week is a notable exception. As the band's last gig and therefore last release, the album is an hour long, gut-churningly psychopathic … Continue Reading ››


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Many players are sporting funky and trendy hairstyles at the Fifa world cup.
Many players are sporting funky and trendy hairstyles at the Fifa world cup and footie fans in the city are visiting hair salons to emulate their idols' tress code.
While the FIFA field is showcasing talented footwork and nail-biting, adrenaline-packed games, there is another aspect that has the fans going gaga — the funky haircuts. The players are making a strong statement with their hairdo, sporting a wide variety of styles. And footie fans in the city are visiting hair salons to emulate their soccer idols' tress code.
Hairstylist Savio Pereira loves the colours that are trending in the FIFA cup. "Neymar is making the maximum news. His styling is very different and he uses the colour well. Fans follow the popular players and that makes Neymar a trend-setter. It is not that a player has a trendy haircut and it will catch the attention of the fans. People want to follow the popular players. For example, someone comes in to get Messi's last season's haircut where he had cut it really short. The fact is that during that season there were other players in his team who had better haircuts and colours, but fans wanted his style. Ronaldo and Sergio Busquets are other favourites."
He adds that while colour is trending, "it is not out and out colour. People prefer it in highlights or spikes. So it is flashes of colour, nothing too dramatic. Tattoo lines and parting lines are also very trendy this season."
Celebrity hairstylist Vikas Marwah loves Cristiano Ronaldo and Neymar Júnior's styles. He says, "Neymar is always experimenting with a lot of short, spiky, textured, cropped and long styles. I also like Lionel Messi's haircuts, he is very funky with his hairstyles. For all soccer fans, it's so disheartening that his team crashed out of the World Cup."
He adds, "Men are preferring a lot of undercuts. Really popular are the hair-dos that are very, very short or buzzed on the sides and slightly longer or messier on top. A lot of fans also prefer the pony on top look. So a lot of our clients are asking for a buzz cut with spikes or puffy on the top styles. Another style that is trending is the shaved head with a beard."
Hairstylist Javed Habib thinks the South Korean team has the trendiest hairstyles. "They have so much colour. All of them have naturally black hair and the styling for them was only colour. Fans go, they will copy most good players. There are so many good-looking players but fans want to copy the look of only the most talented and popular players. If their game is not good, no one is going to copy them."


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Conferences@934: US Media's Coverage of France
The Consulate general of France in New York presents
US Media's Coverage of France
Steven Erlanger
London bureau chief for The New York Times, previous bureau chief in Paris
Laure Mandeville
Chief US correspondent for Le Figaro in Washington
Monday, November 18, 2013 at 6:30 pm
Consulate General of France
934 Fifth Avenue New York, NY 10021
(btw. 74th and 75th Streets)
The French American friendship is characterized by a fruitful political, cultural and economic dialog. French and American journalists are contributing to this dialog everyday, reporting on our respective countries. We welcomed two internationally recognized reporters: Steven Erlanger from The New York Times and Laure Mandeville from Le Figaro, for a productive discussion on the US media's coverage of France in the 21st century.
- Steven Erlanger became the London bureau chief of The New York Times in August 2013, after five years as bureau chief in Paris and, before that, four years as bureau chief in Jerusalem. He has served as Berlin bureau chief, bureau chief for Central Europe and the Balkans, based in Prague, and chief diplomatic correspondent, based in Washington. From 1991 to 1995, he was posted in Moscow, after being Bangkok bureau chief and Southeast Asia correspondent from 1988 to 1991. In New York, he was Culture Editor from 2002 to 2004. Previously, he worked for The Boston Globe. He was European correspondent, based in London, 1983-87, and deputy national and foreign editor. He reported from Eastern Europe, Moscow and revolutionary Iran.
- Laure Mandeville has been the chief US correspondent for Le Figaro in Washington since January 2009. She joined the foreign desk of Le Figaro in 1989 and spent twenty years covering the post-soviet world (Eastern Europe, Russia, Baltic countries, Caucasus, Ukraine, Central Asia). She was correspondent to Moscow from 1997 to 2000. She also covered Europe, Islam in Europe and transatlantic relations. She is the author of The Russian Army, a Power in Tatters (1994) and The Russian Reconquest (2008).
Conferences@934 is a series of monthly conferences organized by the Consulate general of France that brings together two leading experts who share their analyses on international issues.
More information: http://www.consulfrance-newyork.org
All pictures here
This conference is cosponsored by Alliance Program at Columbia University.


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Tuesday, June 22, 2010
New ASMR Article Published on HubPages
You can see it over here: ASMR: What is This Tingling Sensation in my Head?. I've added the link to the Hot spots section as well, in the sidebar.
Weird how I am all of a sudden publishing more and more articles. I took a break for a long while. That seems to happen, and then after a take a break, I feel well rested and ready to write again.
Basically I scavenged the internet for information, and also took some of the posts on my blog for inspiration and reference, rewrote some stuff, and added some other new stuff, and after some editing, I published it.
There's also a video and audio experiment on there too, as well as some other extras. So check it out. I think it's one more step in the right direction. More coverage on the internet, anyway, and maybe more people will find out about ASMR and the network.
I obviously plan on adding to the article and updating it as necessary when I find something worthwhile.
There were also plans spoken of to get a Wikipedia article up some time too, so stay tuned for that. I don't know when it will happen, and who will do it, but I imagine it will be a collaborative effort involving the community.
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