The initial permission settings in Adaxes allow all users to view all objects in all managed AD domains. In this tutorial, you will learn how to configure user rights to determine who can see what in Active Directory. For example, you can limit users to see only objects located in a particular Organizational Unit or members of a specific group, hide disabled user accounts and objects that don't match certain criteria. In a multi-tenant Active Directory environment, you may want to restrict users to see only their own Organizational Unit and hide the rest of the AD structure.
The rights to view objects in Active Directory, like any other rights in Adaxes, are granted with the help of Security Roles. The right to view all Active Directory objects is granted by default by the built-in Security Role Domain User.
The role has only one permission that allows viewing all types of AD objects. The default role assignment grants the permission to all users on all Active Directory objects.
To granularly control what objects are visible to users, you need to delete the default assignment of the role.
After the assignment is deleted, users cannot see any objects in Active Directory, except for their own account and the objects they manage. The permission to view own account is granted by default by the built-in Security Role User Self-Service. The Computer Manager and Group Manager roles allow object owners to see the computers and groups they manage.
Now you can grant rights to view objects in Active Directory.
Example 1: Allow everyone to see objects in an Organizational Unit.
To do it, assign the Domain User role to Authenticated Users on the Organizational Unit you want users to see.
Click Authenticated Users and click Next.
Type the name of the Organizational Unit and then click it.
In the Assignment Options dialog box, select whether you want users to see only objects located directly under the Organizational Unit or the whole subtree.
If you want users to see the Organizational Unit itself, select the The Organizational Unit object option.
Example 2: Allow everyone to see members of a group.
To do it, assign the Domain User role to Authenticated Users on the members of the group you want users to see.
Type the name of the group and then click it.
In the Assignment Options dialog box, select whether you want users to see only the direct members of the group, or all members, including the members of the nested groups.
If you want users to see the group object itself, select the The group object option.
Example 3: Allow users to see the objects that contain the word Sales in their name.
To do it, first you need to create a Business Unit that will contain objects with the word Sales in their name. Then you need to assign the Domain User role to users on the members of the Business Unit.
Create a Business Unit that includes objects that match the following LDAP filter: (name=*Sales*).
For instructions, see Create Business Unit.
Select the Domain User role.
Type the name of the group or user which you want to assign the role to, and then click it.
In the Assignment Options dialog box, select The Business Unit object if you want users to also see the Business Unit object itself.
Example 4: Allow everyone to see objects within their own Organizational Unit.
To do it, first you need to create a Business Unit that will contain objects located in the Organizational Unit of the logged in user. Then you need to assign the Domain User role to Authenticated Users on the members of the Business Unit.
Create a Business Unit that includes objects located in the Organizational Unit of the logged in user.
For instructions, see Create Dynamic Business Unit.
Example 5: Allow managers to see their direct reports.
To do it, assign the Domain User role to the Manager security principal on the All Objects scope.
Click Manager and click Next.
If, for example, you want managers to see only the direct reports located in a specific Organizational Unit, select the Organizational Unit instead of selecting All Objects.
All built-in Security Roles in Adaxes contain the Allow - Read - All object types permission. It means that when you assign built-in Security Roles to users, they will have the right to see the Active Directory objects included in the scope of assignment.
If you've modified the default assignments of the Domain User role, it is recommended to include the Allow - Read - All object types permission to all your Security Roles. The rule is simple: if you delegate rights to manage objects, you also need to grant the right to view the objects.
Adaxes includes built-in Security Role Blind User that can also be used to hide Active Directory objects.
The Blind User role contains only one permission Deny - Read - All object types and is very simple to use. To hide an AD object from a user, you just need to assign the Blind User role to the user and include the object you want to hide to the assignment scope. This way you can hide objects located in an Organizational Unit, group members, objects that belong to a Business Unit, specific AD objects, etc.
If you want to hide Active Directory objects of a specific type only, you need to create a Security Role that will contain the Deny Read permission applied to the object type you need.
For example, to hide an Organizational Unit from a user, you need to assign the Blind User role to the user and include the Organizational Unit and the objects located under it to the assignment scope.
Since Deny permissions always override Allow permissions, users will not see the hidden Active Directory objects even if other Security Roles grant them such rights.


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Q: Grammatical construction of "you don't necessarily have to" in this sentence
And, I should add, that I would remember, at least every now and then, to own up to my own specific tastes and noteworthy eccentricities and allow that just because I think something is good and proper and nifty you don't necessarily have to.

Could anyone help me understand the grammatical construction of "you don't necessarily have to" in this sentence?

A: If you put a comma after nifty, it creates a pause that might help with comprehension:

"... just because I think something is good and proper and nifty, you don't necessarily have to [think that as well]"

Grammatically, you have:

*

*you do not (second person negative of "do")

*necessarily (adverb)

*have to (+ omitted verb/verb phrase) (modal verb of obligation)

In an separate example sentence, you could have:

He is a gifted thinker and an articulate author; you do not necessarily have to know the complete genealogy of Western philosophy to appreciate his writings.

A: "just because I think something is good and proper and nifty you don't necessarily have to." =
"just because I think something is good and proper and nifty, it is not necessary for you to [think something is good and proper and nifty]."

redpajama_set_name: RedPajamaStackExchange


Sahasranama Tat tuliam Rama nama varanane.
Repetition of the name of Rama is equivalent to the chanting of the thousand and one names of Vishnu.
This is the story of the Lord's descent to Earth as Rama, the seventh incarnation of Lord Vishnu, scion of the race of Raghu, pinnacle of human perfection. It is a story that has enthralled the minds of all who have read it, not only in India, the land of its origin, but throughout the world. The story of Rama has spread everywhere, including such places as Tibet, Turkey, Myanmar, and South- and Southeast Asia, particularly Indonesia, Malaysia, and Thailand. In Bali and Thailand, as in India, Sri Rama is worshipped as God incarnate.
This flow of the Ramayana outside India has been in four directions. One stream went north, as proven by Tibetan and Turkish manuscripts. Its presence in China can be seen from the Chinese translation of two Buddhist works, Anamakam Jatakam and Dasarath Kathanakam. The second direction was to Indonesia. Stone carvings in two of the ancient fourteenth-century Shiva temples in Jogjakarta and one in East Java at Pantaran depict scenes from the epic. Later, both in Indonesia and Malaysia, extensive literature on the Ramayana theme was composed. The third flow of the epic was to Indochina, Thailand, and Myanmar. Inscriptions dated from the seventh century show that the Valmiki Ramayana was very popular in those regions. The story of Rama that is widely read in Thailand is known as Rama Kiyn. The Burmese version, one of the most important poetic compositions of the country, is based on this and is known as Rama Yagan. The fourth stream of the Rama story is found in the writings of western travelers and missionaries who visited India from the fifteenth century onward. These writings are found in many European languages, including English, French, Spanish, and Dutch.
One may well marvel that this story, based on local episodes, has had worldwide appeal and continues to cast its spell through the ages. This is because the story is based on certain eternal verities that appeal to the best in human nature. Indeed, these values have such a universal appeal that the character of Sri Rama has risen above the limits of sect, religion, race, and country. Obviously it is a tale that is capable of touching the human mind and heart.
The Ramayana may be an ancient chronicle, but it has deep meaning even in modern times. We live in an age that is at a loss to know the meaning of human existence and doubts the existence of God. We are perplexed as to how we can act with righteousness when the whole world seems to have gone mad, when the meaning of truth and love cannot be found, and when hate and self-interest seem to be the only rules of conduct, from the highest to the lowest. Answers to these perplexing questions can be found in the Ramayana, for human nature, as such, has hardly changed through the years. Situations may change, avataras come and go, but human nature remains the same. However, the individual can and must change if society is to progress, and the characters found in this book are worthy of emulation. Our lives may well take a turn for the better when we read of the heroic way in which Rama and Sita faced the trials and tribulations of their lives. Herein lies the greatness of Rama. When we read the life of Krishna, we find that it is the story of a god—a divine person who was always master of every situation and never the victim. That is why he is known as the poornavatara. In the case of Rama, however, there is a difference. In Rama, God took on a human form with all its frailties in order to show us how our aspirations for a dharmic life can be fulfilled. In him we see how we can surmount our frailties and become divine, if we are prepared to completely subjugate the ego, live only for the good of the world, and act in consonance with the duties and obligations of our particular positions in society. Valmiki's Rama is the portrait of a man who shakes off the limitations of mortality and becomes divine by strict adherence to truth and honor. If Rama, like Krishna, had been above all human emotions, he would not have made such an impact on the Indian mind. However Valmiki's Rama has all the qualities of the average man—attachments, desire, anger and love, compassion and serenity. The greatness of his character lies in the fact that he surmounted obstacles in his character, perfected himself, and became superhuman, putting his duty above all personal considerations. This type of perfection is available to all of us, however weak we may be. Hence the popularity of the Ramayana. Rama is an example to all men, as Sita is to all women, and each one of us in reading their story can identify with them and try to perfect our own character as they perfected theirs.
Another endearing feature of the Ramayana, which for centuries has enthralled all who have read it, is that it is, above all, a love story, and love as a theme never fails to touch a chord in even the hardest of hearts. But the Ramayana is a love story with a difference, because it deals with all facets of human love, both dharmic and adharmic: the love of a father for his son, of a son for his parents or a sibling, the love of a husband, wife, or friend, and finally even the love that is condemned by dharma—the passion for another man's wife. All these are depicted in the Ramayana in the highest and most exalted manner.
The author of the Ramayana is the sage Valmiki, who is considered to be the first of all poets, the adi-kavi; and the Ramayana itself is known as the adi-kavya, the first poem ever to be composed. It is also the first of the Indian epics, the second being the Mahabharata of the sage Vyasa.
An epic is generally a narration of inspiring events in the lives of great kings and warriors who lived long ago. Their heroic themes offer rules of conduct intended to affect readers and listeners in a positive manner. Miraculous deeds are everyday events in an epic, and gods take on human forms and interact with humans in order to ensure that righteousness will triumph and truth prevail. The Greek epics, the Iliad and the Odyssey, are representative of these characteristics, but unlike the Greek epics, which were recounted long after the events took place, the authors of the Indian epics were contemporaries of the main characters, with important roles in the dramas they chose to narrate.
When Valmiki composed his Ramayana, India was at a peak of cultural and moral refinement, and people were acutely aware of the importance of living according to the dictates of dharma, or the highest moral values. Thus, they were able to appreciate all the qualities of a noble character such as Rama, who was prepared to sacrifice everything at the altar of dharma.
The life of Krishna, though filled with conflicts, arouses only joy in us. When we read the life of Rama, however, we are filled with sorrow. From the depths of this sorrow wells up a poetic outpouring that only grief can evoke. This is true of almost all poetry, in all cultures, and at all times. All Greek drama is tragic, for the Greeks believed that only the tragic sequences of human life can bring about a catharsis in human nature, which will help the person to evolve.
As Valmiki acknowledged, "From shoka comes sloka." Poetry streams from sorrow. Pain and grief touch a deep chord in the depths of every human being in a way that happiness and joy cannot. The knife can penetrate depths that the finger cannot reach. The baby comes into our physical world with a cry of pain and the aged depart from life with a sob; in the time between these two traumatic events, we live in an ocean of tears, in which we are hard put not to drown. We keep ourselves afloat by clutching at the straws of so-called happiness that float past us in our make-believe material world, and pretend that we are happy. Most of the time we are in the grip of some misery or other. This being the case, some of the world's most exquisite poetry has gushed forth from the spring of sorrow. The Ramayana is no exception to this rule. It is an epic of compassion and wrenches the heartstrings in a way that few other books can.
Before we actually go into the story, it would be good to clear some doubts that may arise in the reader's mind regarding various situations found in the book.
There are hardly any controversies around Sri Tulsidas's retelling of the story of Rama in Hindi, since it is an obvious treatise on bhakti alone, or devotion to a personal god, who is Rama. However, controversies rage around Valmiki's Ramayana, since there are so many incidents that do not seem to fit our conception of a perfect human being, which is what Valmiki intended in writing his version of the story of Rama. One thing we must realize before diving into these controversies is that Valmiki was not a fool. He must have realized that the recounting of these incidents would surely taint the character he wished to depict as perfect. So then the question arises: Why did he do it? He could easily have avoided ambiguous situations, as Tulsidas did, and recounted only incidents that highlighted his hero in a most favorable way. Since Valmiki did not do this, we have to conclude that there must have been a very good reason for him to have kept those controversial situations in his book. In fact, unraveling the mystery of these very situations may reveal the key to Rama's character and a true understanding of the Ramayana.
Before going into the story of Rama, it would be useful to determine if he was only a figment of Valmiki's imagination or was a historical figure. It is generally believed that India has no recorded history. However our Itihasas (literally histories in Sanskrit), or epics—the Ramayana and the Mahabharata—give a faithful account of the history of India of those times. Valmiki was a contemporary of Rama, so the Ramayana is actually a firsthand account of events that took place in that age. We might wonder how this truth became so distorted through time that even the Indian people now believe Rama was a mythical character.
When westerners first came to India, they were appalled to discover that if Indian history as given in the Itihasas was true, then a glorious civilization existed in India at a time when Europeans were barbarians running around brandishing crude weapons. Realizing that the only way they could enforce their culture on the country would be to cast scorn on the two great gods of Hinduism—Rama and Krishna, they took pains to prove that they were purely mythical characters materialized by the fertile brains of Valmiki and Vyasa. Unfortunately, the Hindu elite, educated in English universities, believed them, since they had been inculcated with the belief that all civilization started with the Greeks.
Indian history as recorded by Valmiki in the Ramayana clearly states all the details of his lineage. He belonged to the Surya Vamsa (the line of the Sun) and was the sixty-fourth ruler of the Ikshwaku dynasty. The names of his predecessors are also given. What more proof is needed to establish his historicity? Yet western historians were determined to prove he was a myth.
Valmiki was not only the first poet, he was also the first astronomer, and due to his extraordinary astronomical observations, it is possible to pinpoint the exact dates he gave. His study of planetary configurations has stood the test of time, and the latest computer software corroborates his calculations. He gave Dasaratha's (Rama's father) zodiac sign as Pisces and his star as Revathi. Rama left for his exile at one of the conjunctions of these stars. Modern calculations reveal that this configuration took place January 5, 5089 BCE, at which time Rama was twenty-five years old, according to Valmiki. He also mentioned a solar eclipse that took place at the time of Rama's fight with the asuras Khara and Dhushana. He noted that it was amavasya, or the night of the new moon, and Mars was flanked by Venus on one side and Mercury on the other. When this data was inserted into the software, it came up with October 7, 5077 BCE.
By following other planetary configurations as mentioned by Valmiki, we can see that Ravana was killed on December 4, 5076 BCE. Rama completed his exile on January 2, 5075 in the bright phase of the moon (shukla paksha) in the month of Chaitra (April/May), which was the month of his birth, and returned to Ayodhya at the age of thirty-nine.
There are twenty-three places on the Indian subcontinent with memorials commemorating events of Rama's life as he passed through them. All of Hindu India and many parts of Southeast Asia believe in the historicity of Rama and Krishna, and most of the festivals in India revolve around events in the lives of these great incarnations. They are the life force flowing through the collective consciousness of India and knitting its diversity into a united country.
Now let us try to analyze the controversial situations in the book before starting on the main story. For this we should try to probe the mind of the author, Valmiki, to determine what he considered to be the main characteristic of Sri Rama. Only by doing this will we be able to understand the reason for Rama's apparently strange behavior, which has provoked criticism from all sides and which even the staunchest of his supporters find difficult to explain.
The invincible, rocklike foundation of Rama's character, around which Valmiki has built the entire story, is his absolute and unequivocal adherence to dharma, his first and last love. All the other loves of his life paled into insignificance before this all-consuming passion for dharma, which sometimes amounted to fanaticism. This is the basic facet of his character that we have to understand before we can begin to appreciate many of his actions, which seem to conflict with our ideas of a noble human being. As he told Bharata, I will follow the path of dharma and obey the will of my father. A man of dharma should obey his guru; he must be true to himself and must keep his word.
According to Hindu tradition, the triple laws that govern the universe are rita, satya, and dharma. The first two are universal laws that when translated to human life, are called dharma. One who bases life on this dharma would be true to himself and to the laws of the universe, and therefore such a person could well be called a perfect human being. Sri Rama is the personification of such a character. He is dharma incarnate. In the Mahabharata it was Yudhishtira who portrayed this role, though not as perfectly as Rama.
The universal laws of rita and satya, when reflected through the medium of the human mind, become distorted, and that is why we find that though many of us struggle hard to become totally dharmic, we do not always hit the mark. Even God, when he takes on a mortal body, appears to come at least a little under the sway of maya. That is why we often find even Sri Rama falling prey to the frailties of human emotion. For example, he is totally bereft at the loss of Sita and weeps like any infatuated husband who has been parted from his beloved wife. But there was an additional reason why Valmiki showed Rama in this state; despite his overwhelming love for Sita, he was prepared to banish her so as to be true to his dharma as king. Rama shows that a king's first loyalty should be to his country and its citizens, always placing public duty before personal satisfaction. This is true of anyone holding a government position. If all politicians followed this rule, every country would be a Ramarajya. It is to prove this point that Valmiki lost no opportunity in describing Rama's great attachment to his wife. In fact, unusual for the custom of the age, when it was quite common for kings to have many wives, Rama refused to remarry after the banishment of Sita. The lesson Valmiki tries to teach us from this is not that Rama loved Sita less, but that he loved dharma more.
As mentioned above the life of Rama shows that when a human being tries to uphold dharma at all costs, he must be prepared to sacrifice all other loves. Dharma is a stern disciplinarian and brooks no straying from its strict path. One who adheres fanatically to the path of dharma will find, like Rama, that even the strongest of material attachments must be sacrificed for the sake of his beliefs. The Ramayana is a fascinating story because we see in it the terrible anguish and pain that Rama felt as a mortal when the time came to sacrifice his greatest loves on the altar of dharma. On the other hand, we also see that despite this agony he did not deviate from the strict ideal he kept for himself and did not flinch from making the final sacrifice of even his beloved brother, Lakshmana. We who live in an age of easy morality, where ideals are conveniently renounced for the sake of self-interest, where greed and selfishness are the standards to be followed, may consider Rama a fool, but to ancient Indian society he was a god, for none but a god could conduct his affairs with absolutely no trace of self-interest. This is why Rama is deified in Tulsidas and why his picture can be found on every Hindu altar. The morals that have been instilled in the Indian people from Vedic times help us to at least appreciate godliness, even if we are unable to emulate it. Unfortunately, the younger generation has not tried to understand why Valmiki portrayed such a character. They denounce certain of Rama's actions without understanding the tremendous moral purpose that motivated him. He has been held up as the model son, brother, friend, and husband. He played each role to perfection, no doubt, but eventually he was forced to sacrifice each of those whom he loved so dearly. The Ramayana is a story of utter pathos that ascends to sublime heights of glory, the pinnacle of divinity, for no ordinary mortal could be so utterly selfless to the point of being considered heartless. Whatever role he played, he followed only this rule: Am I acting according to dharma? In following this path of fire, he burned himself time and again and was instrumental in bringing about the death of all his dear ones, beginning with his father. Each person he loved had to be sacrificed as a yajna to that implacable law of dharma, which he was bent on following to the bitter end.
In the Ayodhya Kanda, we find that Rama's stepmother Kaikeyi prevails on the king, Rama's father, to grant her two boons he had promised—to appoint her son, Bharata, as prince regent and to banish Rama to the forest for fourteen years. Rama did not flinch when he heard this harsh order of his stepmother delivered to him on the eve of his coronation as heir apparent. His father could not even speak, due to his overwhelming sorrow, but Rama cheerfully agreed to this proposal and was quite prepared to renounce the golden throne of the kings of Ayodhya, to keep his father's promise to Kaikeyi. He was fully prepared to discard the glory of a life as king; be parted from his newly wedded wife, beloved brothers, and parents; and wander alone in the forest for fourteen years, true to his role as dharmanuchara. His father, however, could not bear the loss and died of a broken heart.
Another controversy concerns his killing of Tataka and disfiguring of Shurpanekha. How could he have done this to women? Again, one has only to refer to his role as the upholder of dharma to understand this. One of the duties of a king was to see that the rishis were left unmolested during their spiritual practices; this was imperative, because the prosperity and well-being of the country depended on it. The rishis were no doubt powerful enough to protect their territory against evil forces but if they killed anyone, it would be a violation of their vows of nonviolence. This would lessen the psychic powers they had gained through their austerities, so they always sought help from the rulers whose dharma it was to give protection. Rama had agreed to protect the sacrifice at all costs, so Vishwamitra asked for Rama's support. It was immaterial whether the distracting culprit was a man or a woman.
The case of Shurpanekha was a different story. The amorous rakshasi was so enamored of Rama that she was determined to have him. Since she took Sita to be the only obstacle in her path, she pounced on her and would have gobbled her up in a trice had not Rama intervened. Naturally it was his duty to protect his innocent wife, but he did not relish the task of killing Shurpanekha, since she was a woman and her only crime had been in desiring him. However he could not afford to let her go unpunished, since she was sure to return with more importunities and would most probably bide her time to kill Sita when her husband would not be around to protect her. Therefore he told Lakshmana to disfigure her and thus teach her a well-deserved lesson.
The next ambiguous incident is the one in which he killed Vali from behind a tree. To understand this one has to recall his earlier promise to Sugriva. When Sita was abducted by Ravana, the demon king, Rama was bereft. His foremost dharma at that moment was to rescue his wife at all costs. To help him accomplish this, Hanuman directed Rama to forge a friendship with Sugriva, deposed king of the vanaras, by which Sugriva would be bound to help him. This solemn pact of friendship was forged before a blazing fire; Rama and Sugriva went three times round the fire and Rama swore to help Sugriva defeat Vali and restore his kingdom, while Sugriva promised to help Rama rescue Sita. According to the ancient laws of dharma, death was the penalty for a man who committed adultery with his own daughter, his daughter-in-law, or the wife of his younger brother. Vali, Sugriva's older brother, had abducted Ruma, Sugriva's beloved wife, just as Ravana had abducted Sita, and now Rama was bound to kill Vali in order to uphold dharma. He was also honor bound to keep his promise to his friend that he would depose Vali, place Sugriva on the throne of Kishkinda, and restore his wife, Ruma, to him.
One might ask why he did not face Vali in straightforward combat; Vali was a bhakta and Rama would never have been able to kill him in a duel, since Vali would have thrown himself on Rama's mercy. Rama would then have been placed in a dilemma: he would not have been able to kill Vali, as he deserved to be killed, for having misappropriated his younger brother's wife; nor would he have been able to keep his pledge to his friend Sugriva. Considering all this, Rama decided that the only way to kill Vali was from behind a tree. In this way he was able to uphold his dharma as king to see that justice was done, as well as his dharma to his friend by keeping his pledge.
The last and most inexplicable episodes, which have aroused criticisms from all and sundry, are the two concerning Sita. Why did he ask her to undergo the ordeal of fire, and why did he banish her to the forest when she was with child? Valmiki gave us countless instances before the fire ordeal that proved beyond a doubt that Rama was madly in love with his wife. There never was, and never would be, another woman for him. In fact, there were many scenes in which he seemed extreme in bemoaning the loss of his wife. Even Lakshmana gently pointed out to him more than once that this sort of behavior was not worthy of him. Valmiki deliberately depicted these scenes to show us how much Rama loved Sita; no woman was ever loved as much as Sita was. Rama entertained absolutely no doubts about her chastity, even though she lived in the city of the lustful Ravana, because he knew that her innate purity would protect her. But his dharma as king necessitated that he make a public demonstration of her purity. His dharma as a king demanded that his wife should not be above the law, or else he would be guilty of setting a bad example to his people, whom he was bound to rule as a benevolent patriarch. Knowing that Caesar's wife should be above suspicion, Rama asked his beloved Sita to step into the fire. Had he been concerned even for a minute that she would be consumed by the fire, it is unlikely he would ever have had the courage to ask his love to undergo this ordeal. Knowing this Sita fearlessly agreed to enter the fire. Later events proved that Rama had, indeed, been right in taking such a precaution, but even this test of fire was not enough to subdue the envious voices of those who are always thirsty for another scandal, especially a royal scandal.
The next incident is the one in which he asked Lakshmana to abandon Sita in the forest when she was pregnant. We of the modern age are so obsessed by momentary sensual infatuations with no basis in dharma that we are unable to understand, much less appreciate, a person who is prepared to sacrifice the one he loves above everything in order to uphold the abstract ideal of a king's dharma. We can appreciate the English king who gave up his kingdom for the sake of a woman, but we cannot esteem a Hindu king who gave up his beloved wife for the sake of his people. An individual who is prepared to sacrifice personal happiness at the altar of public service is totally alien to our modern culture, accustomed as we are to politicians who use their official status to feather their own nests. We have strayed so far from this ancient code of righteousness that we are unable to see the godlike nobility of such a character. As has been said before, there never was, and never would be another woman in Rama's life. He was in the prime of life when he forsook his wife but refused absolutely to marry again, for he could not bear the thought of living with any other woman. Valmiki gave us enough incidents from their sojourn in the forest to allow us to imagine the years of loneliness and pain Rama must have gone through after having sent away his beloved, yet he was prepared to sacrifice his own pleasure and become a lifelong celibate for the sake of his royal dharma. When the time came for him to perform the ritual ashvamedha yajna, his guru urged him to take another wife, for a yaga (yajna) was incomplete unless it was conducted along with a consort, but Rama refused to do this and had a golden figure of Sita to stand beside him during the ceremony in lieu of a live woman. One cannot but feel a sense of awe in the face of such an overwhelming sacrifice.
Next we might wonder why he did not tell Sita of his decision before banishing her, and why he made Lakshmana do this painful task instead of doing it himself. This becomes clear if we put ourselves in Rama's place on the night of the impending abandonment. Could any man, as much in love with his wife as Rama was, ever have been able to sustain the agony of seeing her weep when he made his dire pronouncement? Even Rama's great determination would have broken down in the face of his beloved's tears and he would have been forced to break his adamantine resolve of observing his kingly dharma. The same concern dissuaded him from taking her to the forest himself. How could he bear to desert her in those sylvan glades where they had sported so happily during their forest sojourn? How would he be able to resist his dear one's tears as she pleaded with him not to abandon her? He had not been able to do so many years before, when she begged him to allow her to accompany him to the forest. At that time had he crept silently away at daybreak, perhaps he could have spared her this later agony, but he had relented and knew that even now he could not be sure of keeping his resolve in the face of her tears. Even his mighty heart would have broken and he would never have been able to forsake her, as was his duty. Thus we see that far from condemning him as a heartless wretch, we would do better to stand back in amazement that such a man can ever have existed. No wonder he was deified, for only a god could behave in such an exalted manner.


January may not be the month in which one spritzes on a light cologne, but it is a good time to dream of summer, and what better summers to lust after than those spent in the Italian countryside? One brand that perfectly captures the essence and sophistication of Italy is Acqua di Parma and they have four Eau de Colognes in their stable; Colonia, Colonia Assoluta, Colonia Essenza and Colonia Intensa, all of which I've reviewed on the Escentual blog for your pleasure today.
What's more, Escentual are having a little giveaway where you can win a 100ml spray bottle of Colonia (the original), plus a signature bath coffret including Colonia Bath and Shower Gel, Hair Conditioner and Body Lotion (40ml each). All you have to do is head over to the Escentual blog by clicking the image above, letting me know how you take your 'Colonia'.
And the Winner of the Neela Vermeire Mohur Giveaway is….
Following on from yesterday's Desert Island Sniffs episode with the rather wonderful Neela Vermeire of Neela Vermeire Creations I am very pleased to be able to offer a rather spectacular giveaway in celebration of Neela's welcome return from her desert island – you didn't think I'd leave her there, did you?!
Marooned no more, Neela is generously offering one lucky winner a full 50ml flacon of the transcendently beautiful Mohur Eau de Parfum (Neela's top Desert Island Sniff) with a sample of Ashoka, Neela's brand new perfume launching later this year. Details of how to enter this incredibly generous giveaway can be found below the jump.
Slightly later than expected (I have been having too much fun this weekend) but I can now confirm that the winner of the 2nd birthday giveaway, taking home the lovely Maison Francis Kurkdjian sample set is….
This week marks the 2nd birthday of The Candy Perfume Boy! Who'd have thought that the blog would have made it this far? Certainly not me, that's for sure! It has been a fun two years and I have enjoyed lots of great interaction with fellow perfume lovers as well as meeting a bunch of wonderful people and having the opportunity to have smelled some fab perfumes!
I would like to celebrate this milestone with a small giveaway but before I do so I feel it's important to start with an apology. In August last year I started a new and very demanding job which, rather unfortunately coincided with the final year of my post graduate degree, meaning that over the last year I haven't been able to dedicate as much time to the blog as I needed to, and for that I am rather disappointed. That said, I have some exciting things in the pipeline so watch this space as normal service resumes!


Nine out of 12 sitting members of the Department of the Interior's National Park System Advisory Board resigned on Monday in protest of Interior Secretary Ryan Zinke, who is very fond of having subordinates fly flags in his honor and hang dead animals in his office but apparently not meeting with them.
Per the Washington Post, the nine advisers "abruptly quit Monday night out of frustration that Interior Secretary Ryan Zinke had refused to meet with them or convene a single meeting last year." With the board members gone, the federal government has no "functioning body to designate historic or natural landmarks," the paper reported—not that there's any indication Zinke is particularly interested in doing anything other than shrinking the size of existing landmarks, consistent with Donald Trump and his White House's generalized disdain for environmental and land-use regulations.
As the Post reported, Zinke disbanded one advisory body dealing with climate change and natural resources, replaced another on wildlife conservation with a "Hunting and Shooting Sports Conservation Council," and suspended hundreds of others. The National Park Service remains without a Zinke-appointed director and is currently supervised by an acting director, Mike Reynolds.
The White House's nominees to run environmental and scientific agencies have mostly been industry flacks, unqualified clowns, and people diametrically opposed to the functions of the agencies they're supposed to run—so mass resignations at environmental and scientific advisory boards is hardly a surprise.
In plenty of cases, Trump's administration has moved first, disbanding some federal advisory councils like the National Oceanic and Atmospheric Administration's climate board and mass-firing members at others like the Presidential Advisory Council on HIV/AIDS or the Environmental Protection Agency's Board of Science Counselors. The White House science and technology division was reportedly picked clean of staffers by earlier this year.


text:
Q: How to create a NewsML in C# We are currently working on news website there we have an requirement to extract NewsML xml files.
Is there any tool in asp.net/C# to extract newsML xml files ?

A: First of all, this is a lot easier with the newer XML API Linq-2-XML (XLinq).
var root = XElement.Parse(xmlText);  // or directly .Load(fileName)
List tifNames = root.Descendants("TIFNAME").Select(e => e.Value);

A: How about this ,you can generate a .xsd ,then build class by xsd.exe /c xsdname.xsd,then serialize xmlstring to this class.


text:
Il baseball ai XVI Giochi panamericani si è svolto a Guadalajara, in Messico, dal 19 al 25 ottobre del 2011. Campione in carica era la nazionale cubana, vincitrice ininterrottamente dal 1971 delle ultime 10 edizioni del torneo, striscia vincente però interrotta a Guadalajara, dove per la prima volta a vincere ai Giochi panamericani è stata la nazionale canadese che nella finale ha battuto gli Stati Uniti.

Al torneo hanno partecipato otto squadre divise in due gironi, le prime due di ciascun girone sono state promosse alle semifinali ad eliminazione diretta.

Prima fase

Girone A

Risultati

Girone B

Risultati

Fase finale

Semifinali

Finale 7º - 8º posto

Finale 5º - 6º posto

Finale 3º - 4º posto

Finale 1º - 2º posto

Classifica finale

Voci correlate
 XVI Giochi panamericani
 Baseball ai Giochi panamericani

XVI Giochi panamericani
2011
Giochi panamericani

redpajama_set_name: RedPajamaWikipedia


text:
Where have the warriors gone? Collapse to Celtics could spark changes from Steve Kerr – ESPN
Sports News / By Ashley Cornell, email: [email protected] / January 20, 2023 January 20, 2023
Kendra Andrews ESPN
BOSTON — In the first three quarters of Thursday's game between the Golden State Warriors and the Boston Celtics, Stephen Curry and company looked like themselves. Coach Steve Kerr went as far as to say they looked like a championship team.
But then, in the fourth quarter and through overtime, everything they had brought together unraveled…again.
And now, after a 121-118 loss to the Celtics, the Warriors are 22-23 at midseason and only 5-18 on the road.
"We're capable, but it's a matter of execution and ability to sustain it," Curry said. "There is another level that we haven't reached yet [to] in terms of compiling a full 48 minutes."
The warriors are in full search mode. They've been there all season. And so far they have found almost nothing.
2 relatives
They don't panic or show much concern, at least publicly. Klay Thompson is resting their long-adopted mindset of: If we get into the playoffs healthy, we can beat anyone.
To a certain extent, they still believe that. But there's also an understanding that this season isn't like any other.
"Last year [we] started 18-2, we had some rough patches but at least there was a segment of the season you could say we figured out," Curry said after Golden State lost to the Chicago Bulls on Jan. 15. "We could have had that in a game or two, but we haven't had a stretch where we can consistently say we figured it out. They will lose games from time to time… But a lot of that is self-inflicted or not being able to prove that we have the identity we need.
Golden State can submit its game against the Celtics under the umbrella Curry spoke of.
The Golden State Warriors fell to 22-23 and a miserable 5-18 on the road after a loss to the Boston Celtics. Photo by Maddie Meyer/Getty Images
For most of their dynastic run over the past 10 years, the Warriors have been known for their great third quarter. They configured different versions of closing small ball lineups, which they called "death lineups." The slogan "Strength in Numbers" was well deserved.
But this season everything seems off.
Thursday's game in Boston saw one of their better third quarters in a while, but they couldn't slam the door. Their bench wasn't nearly as productive as last season.
"There has to be a sense of urgency, but I don't think that's how we play… If you don't have a constant urgency, you're going to lose," Draymond Green said after their Chicago loss.
He continued, "I think the point [where we'll turn a corner] will come, but you have to build on it. You can't take two steps forward or three steps back. It has to be a constant build-up…that constant build-up hasn't started yet."
Golden State is far from the first title-seeking team to falter halfway through the season. Just a year ago, the Celtics found themselves with a 25-25 record in 50 games.
After losing to the Atlanta Hawks on January 28, the Celtics went on a nine-game winning streak. They lost just six games in the rest of the regular season en route to the NBA Finals.
Get your favorite sports, stories and originals live on ESPN+, Disney+ and Hulu. Upgrade to a Disney Bundle plan and stream something for everyone today!
The warriors will now attempt to follow a similar script to which they are familiar.
Two seasons ago without Thompson, Golden State was hovering around .500 before winning 15 of its last 20 games and eventually losing in the play-in tournament.
The warriors have not expressed exactly what is holding them back. They've said they don't know why they can't string together good plays – or even a series of good decisions in some cases.
Kerr took the first step in finding a spark for his team by changing his starting lineup against the Celtics, something he said will remain with him for the time being. Jordan Poole started in place of Kevon Looney and was joined by Thompson, Andrew Wiggins, Curry and Green.
"We're halfway through and we're at .500. Let's try something different," Kerr said.
There is still time for the warriors to find themselves. And while Curry says they can't rest on their laurels and expect everything to suddenly click, there's a measure of consolation given their experience.
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And that keeps her from worrying.
"We have a core group that has won titles," Kerr said. "I have a lot of faith in all these guys. They went through everything together and had great success. Getting through the NBA season is a long road…it's not easy. But I have no doubt that we have enough. And the guys know how to pull that off."

redpajama_set_name: RedPajamaCommonCrawl


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Black Moon Film Club hosts screenings all over Northern Ireland, with a home in Belfast's Black Box arts venue in the Cathedral Quarter area of the city. The film club has been supported by Film Hub NI who offer funding and audience development support to film exhibitors in Northern Ireland. Black Moon Film Club is an inclusive event.
Black Moon Film Club originated from the Black Moon club night that has been running for 5 years at Black Box arts venues in Northern Ireland.
Black Moon is a night for and by adults with learning disabilities – giving people a chance to socialise in a modern environment, meet new people and learn new skills. The night also furthers Black Box's desire to be a safe and neutral place for everybody. It was set up with support from the Now Project, which focuses on helping people gain life/work experience so that they can improve their employability prospects.
At the Black Moon club night attendees are encouraged to have a go at producing DJ sets, whilst getting support from Black Box staff. They have groups coming from Omagh, Bangor and Carrickfergus each month and they are often joined by Mencap's Livenet project, an initiative that focuses on making technology more accessible.
Black Moon Film Club have had screenings in arts venues such as the Black Box in Belfast, the Nerve Centre in Derry/Londonderry, in pubs and clubs in Lurgan and Enniskillien and community venues such as Involve House in Magherafelt. Recently they have hosted events such as a sing-a-long double bill of Grease and Little Shop of Horrors, the original Hairspray, The Breakfast Club, the Back to the Future trilogy and Japanese anime classics such as Howl's Moving Castle.
They also recently put on a screening of The Lego Movie at The Hive in Belfast as part of Disabled Access Day. Disabled Access Day takes place across the UK on 17 January and encourages people with disabilities to go to public venues that they haven't been to before and reflect on how accessible they are. The screening was part of the 'Hive Bargainers' project – a guide for people with disabilities on the best deals and best access-friendly venues in the social and entertainment sector in Belfast.
This year, Black Moon Film Club got involved in the Belfast Film Festival putting on two Autism friendly screenings, showing Ice Age and Spirited Away. In addition to these screenings they also showed The Grand Budapest Hotel as an alternative for parents and friends.
"What plans do we have for the future? We plan to take over the world! We are doing some research into the viewing habits of people with learning disabilities, so from that we hope to explore new opportunities and ways in which to watch film!"


text:
Views sought on proposed changes to Longhoughton Parish Council
The electoral arrangements of Longhoughton Parish Council are currently being examined with a view to changing the distribution of parish councillors between its three wards.
The parish council would like Longhoughton Village to have 6 parish councillors instead of 5. Boulmer village would have 2 parish councillors instead of 3.
The reasons for the requested change is that Longhoughton village has increased considerably in size and therefore needs more representation.
Northumberland County Council has the powers to conduct community governance reviews which can involve creating new, or amalgamating parishes and amending electoral arrangements. The Parish Council has asked the authority to carry out such a review.
The County Council is now consulting with local electors and other stakeholders in the area about the proposals.
If approved, the recommendations of the review will lead to an increase to six parish councillors in the Longhoughton ward and a decrease to two parish councillors in the Boulmer ward.
If you would like to make your views known, they should be submitted, in writing, by 27 September 2019 to :-
Lesley Bennett
Senior Democratic Services Officer,
Democratic Services,
Northumberland County Council,
County Hall,
Morpeth,
NE61 2EF
OR E-mail - cgreviews@northumberland.gov.uk


text:
COMMUNITY SAILING NEWSLETTER - ISSUE 2
Sailing for All in 2020
After 10 years of planning and development, we are thrilled to announce that Community Sailing New Orleans will open its doors to the public in 2020. Next spring, children and adults with various backgrounds and abilities will have the opportunity to learn, grow and develop a love of sailing on Lake Pontchartrain.
CSNO would not be at this pivotal point without the generous support and hard work of so many individuals. With numerous community partners, a solid business plan and the majority of our funding in place, we will soon be ready to launch. Details for the opening are being finalized. Stay tuned to the Community Sailing New Orleans Facebook page for updates.
We're Hiring an Executive Director
Kate Neubauer, our interim executive director (no, she won't move here from Newport – we tried) is actively recruiting CSNO's first full-time executive director. Kate has an extensive professional network throughout the national adaptive and community sailing worlds and is uniquely qualified to identify, evaluate and recruit top candidates. The expected start date will be in January or February. Here's a summary of the position and qualifications:
The Board of Directors of Community Sailing New Orleans is hiring a talented professional who will advance CSNO's mission to positively impact lives by providing accessible educational and recreational opportunities on Lake Pontchartrain for people of all ages, backgrounds and abilities. The full-time, year-round executive director position is responsible for launching the pilot programs, hiring and supervising staff, and managing the day‐to‐day operations. The successful candidate will have proven experience in sailing, leadership and relationship management and the ability to achieve a set of first-year goals to make CSNO an effective, mission-driven organization. To apply, send a cover letter and resume to [email protected].
CSNO is in the process of building a versatile fleet that will serve the needs of all of the center's many programs and sailors. When it officially opens to the public this spring, the center will have a fleet of 59 boats and paddle boards, including:
7 Freedom Independence 20s. Designed by Gary Mull specifically for disabled sailors, the Freedom Independence 20 is durable, safe and stable with a large open cockpit and minimal obstructions. These boats will be the workhorse of the community sailing programs.
18 Z420s
10 Club 420s
4 VSR 5.8R RIBs
10 Optimists
10 Stand Up Paddleboards
Meet four key supporters of CSNO
Community Sailing New Orleans is grateful to have the support of many organizations and individuals who are helping to build the center, shape our programs and make "sailing for all" a reality on Lake Pontchartrain. Let's get to know four folks whose support has been vital to CSNO: Rob and Libby Alexander, Kate Neubauer, and Jon Skvarka
Rob & Libby Alexander
Robert and Elizabeth "Libby" Connolly Alexander wouldn't be together if not for college sailing. They met at a regatta, when Libby was sailing for Tulane, and Robert for Boston University.
Married now for 29 years, they are still sailing and actively helping the sport that has meant so much to them. In 2017, a generous gift from the Alexanders elevated Tulane University's sailing program from a club sport to a varsity level team. Additional support from the couple also helped launch Community Sailing New Orleans, providing a home base for the Tulane Sailing Team. CSNO's site has been named the Alexander Community Sailing Center in their honor.
"Transformational opportunities do not come along every day. We very quickly saw that this would be great for Tulane sailing, New Orleans and the sport of sailing as a whole," Libby said in a university media release. A 1984 alumna, she serves on the Tulane Board.
The Alexanders, who have four children, live in Rye, N.Y. Libby is the former vice chairman of the board of Cotiviti, Inc., "the successor company of her family's retail and healthcare payment integrity business, Connolly, Inc.," according to Tulane. Libby served as chief executive officer from 2012 to 2014 and CEO of Connolly Healthcare from 2007 to 2012.
Speaking at a Tulane event in 2017, Libby described the sport of sailing as having "a lasting and positive impact" on her life. She learned to sail in a yacht club program on Long Island Sound, while Robert grew up sailing with his father, but also "learned his way around a dingy" in a community sailing program in Stamford, Conn.
Now, thanks to their generous support of Community Sailing New Orleans and the Tulane Sailing Team, a new generation of sailors will get a chance to learn, thrive and excel at this lifelong sport.
Kate Neubauer
As CSNO works hard to develop its community programs, we're thrilled to have the guidance of Kate Neubauer, who is providing critical support as the organization conducts a national search for an executive director and prepares to open. Kate served as executive director of the Lake Champlain Community Sailing Center for more than 10 years and has a wealth of experience in running and developing community and adaptive sailing programs. In 2012, she was honored with U.S. Sailing's "Outstanding Director of a Year-Round Program" award, given annually to someone who has made notable contributions to promote public-access sailing.
Kate lives in Newport, R.I., and has previously served as program manager of 11th Hour Racing, a program of the Schmidt Family Foundation, and as chair of U.S. Sailing's Community Sailing Committee. In 2015, she founded Neubauer Consulting Group and has worked on a wide range of environmental, sailing education and mission-based projects, ranging from grassroots nonprofit organizations to multimillion-dollar capital campaigns.
Kate grew up in Barrington, R.I., but didn't start sailing until after she graduated from college. "I always loved the water and had an opportunity to go sailing on Lake Champlain when I moved to Burlington, Vermont," Kate told WindCheck magazine. "It's an amazing place to sail, surrounded by mountains and beautiful scenery, and I completely fell in love with the sport."
Her passion for building programs for community and environmental education came together through sailing, and her extensive experience has been integral to setting a strong foundation for Community Sailing New Orleans.
"I'm thrilled to work with such dedicated individuals at CSNO," she said. "Next spring, when the doors open to the public, individuals of various backgrounds, abilities, ages and experiences will learn and play together on Lake Pontchartrain, and I truly believe New Orleans will be a better community because of it."
Jon Skvarka
One of CSNO's main goals is to introduce sailing to underserved children in New Orleans. By opening access to Lake Pontchartrain to all, these students will have the chance to develop leadership skills, improve their self-esteem and experience the joys of being on the water. To help achieve that goal, CSNO is proud to partner with LOOP NOLA, a program with a proven track record of providing positive, life-changing outdoor experiences for youth in the Greater New Orleans area.
Founded in 1997, LOOP NOLA began as a city program, then became a state program and now is an independent nonprofit organization. Since its founding, it has provided 20,000 students with outdoor adventures designed to help develop their social, emotional and academic skills. Last year, 2,800 young people ages eight to 24 participated in more than 12,000 hours of outdoor experiences with LOOP NOLA.
Once CSNO's community programs begin, LOOP NOLA will be able to add sailing to its current program offerings, which includes ropes course challenges, canoeing, camping and fishing.
LOOP NOLA's executive director is Jon Skvarka. Originally from Pennsylvania, Jon spent a year in public service after college, working as an AmeriCorps VISTA in 2007 with Rebuilding Together New Orleans, a program of the Preservation Resource Center of New Orleans. He then joined the program's staff, and in 2012, he was promoted to director. At Rebuilding Together New Orleans, Jon managed an average annual budget of $3 million and 15 staff and AmeriCorps service members. He also managed several million-dollar grants, developed new partnerships, and coordinated large-scale volunteer events.
Wanting to focus his efforts on youth development, Jon became the executive director of LOOP NOLA in March 2016. "Growing up in a rural area, my backyard was the forest," Jon said. "I loved being able to explore and learn in my own natural playground. I gained so many skills through the outdoors and the activities it offers, and that's why I love working at LOOP NOLA. We are able to inspire New Orleans youth by alleviating barriers that keep them from natural areas and let them know that they have a place outdoors so they can access the benefits of playing outdoors just like I did."
CSNO is excited to work with Jon and LOOP NOLA to make sailing a sport for all in New Orleans.
Allstate Sugar Bowl Great Oaks Invitational Regatta, hosted by SEISA at Southern Yacht Club.
CSNO will charter 25 420s to SYC for the regatta.
COMMUNITY SAILING NEW ORLEANS, INC © 2015 - All Rights Reserved
Images courtesy of Sail to Prevail, Courageous Sailing, DC Sail, Bill Meyers, and neworleanssailing.com


Homebuyers who complete HUD-approved housing counseling before closing may be able to lower their mortgage insurance premiums, thanks to a new program from the Federal Housing Administration (FHA). The announcement drew praise from Realtors? and policy directors.
Housing around Western Washington is on an upward trajectory, but inadequate inventory "in the right prices and locations" makes for a "very difficult market for purchasers and brokers," according to an executive with one multi-office real estate company. New figures from Northwest Multiple Listing Service show inventory increased in May compared to a year ago, but brokers say competition is keen.
Seattle-area Home Prices Outgaining Most of U.S.
Seattle-area home prices jumped 1.9 percent in March compared to February, according to the latest S&P/Case-Shiller U.S. National Home Price Index. That surge is the most robust price growth since nearly a year ago when buyers scrambled to make offers in anticipation of rising interest rates.
Feng Shui, a popular design philosophy to help make homes more appealing, can be beneficial to cats, too, according to a well-known Seattle-based consultant-trainer. Cynthia Chomos. The founder of the Feng Shui School for Real Estate Sales, has launched CatioSpaces, a company that creates safe outdoor enclosures for felines.
Recent college graduates have the best prospects in the nation's capital and in Seattle, according to an analysis by NerdWallet, a financial literacy site.
In the Northwest real estate market, the convergence of much higher tax rates, a very strong commercial market, and a recovering residential market has resulted in a surge in 1031 exchange activity this year.


Based in Norfolk, Ollands provide high quality removal services and storage solutions across the UK, Europe and the rest of the World.
We've been helping residents and businesses move for over three decades. Like you, each and every one of our customers has their own unique requirements but the one thing they will have in common is the superior service the meticulous movers at Ollands provide. With a business built on recommendations and repeat business we've been helping some of our customers move for more than 30 years. What this means for you is the assurance of extra care, attention to detail and appreciation of your possessions.
Owner Stuart personally meets with all clients to make sure that their requirements are fully understood and your valuable possessions are treated with the utmost care. With a fleet of various sized vehicles the Ollands team are able to cater for removals of all shapes and sizes, from down the road removals to overseas exports.
Based in Norfolk we offer a range of residential services including house removals, storage and disaster recovery help following a fire or flood.
Our dedicated team understand the key to a successful commercial move is working with the client to make sure that the disruption to the day to day running of the business is kept to a minimum.
We offer a range of short and long-term storage services for both business and residential customers.
"Even though I had failed to label all the boxes they ended up in the correct rooms and even when my bed divan unit was unable to go up the winding stairs the removal men made doubly sure that my sofa would go into the lounge even though it involved accessing the building via my neighbors drive / rear access, rear building and courtyard before entering the lounge view two doors to the kitchen area."
Read all of our reviews on Reference Line.
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