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Indigenous Anarchist Federation
Get into it!
Imaginal Politics, Marronage, and Emancipation
Can a World be Rebuilt From Fragments?
by Victor Galdino
Paper presented at the conference Penser le marronnage: Vers une autre histoire de l'émancipation / Thinking Marronage: Towards another history of emancipation, in Columbia Global Centers/Paris.
First of all, I'd like to begin with the question what is a world? If world-building can be imagined as a fundamental task of survival and emancipatory politics, world cannot be the world that we know. It's not our planet with all its objects, facts and phenomena — and world-building is not terraforming or any similar work of engineering. World is not the content of a proposition, but a structure, a structural organization of the core elements of human life. A lived articulation that becomes ours before it can even appear in a clear and distinct fashion. But what does it articulate? What are its core elements?
When our bodies give birth to subjects for the very first time, world is the god we make the inaugural sacrifice to, in the fiery altar of normativity. From its heavens, meaning and intelligibility is given to our everyday encounters with everything else — the world does not have a meaning for it is the most basic meaning-giver, the giver of the form of our life. In its waters — what we call the social imaginary — , among many possible identities, we see the image of who we are. We inherit its earth and are rooted in its mythology before we can judge or deliberate about it, before we can desire something other — it becomes so familiar we cannot see it properly as object while we walk on it. I do not wish to call this a "definition" of world but to conjure an image of articulation that we vaguely try to convene when we say ordinary things like "I don't belong to this world" or "this person is not from our world", or when we talk about a multiplicity of worlds, the "Western world", the "black and the white worlds" and so on. It's always something about the everyday and familiar experience of home and belonging — something we live and share with others who live the same articulation of elements.
And the question of the world is relevant here because I want to talk about the Atlantic slave trade as a mass removal of people from their worlds and some consequences of this for their descendents, and, more especifically, the consequences relating to the order of social imaginary. In previous works and presentations, I called "the partition of the imaginary" the system of self-evident imaginary associations, the social distribution of images that informs what we imagine as real, impossible and possible. Realist imagining is at the core of the partition, for it provides us with the images of who we are and must be as a collectivity, and with the hegemonic way of imagining the world and ourselves as parts of it. It is an orientation towards the same and its success depends on how we imagine formal and structural alternatives — the radical ones must be either heavenly images of a future that will never be properly ours, or infernal images of a future that must never be ours for it means the end of the world — the end of our world.
Realism can also extend itself to the whole of our political horizon, so our world becomes the only possible world even when it is perceived as doomed. The removal of the Yoruba, the Kongo, the Igbo and people of dozens of other ethnical groups from their world — and not just from a geographical locality — meant a radical reorganization of their social imagination: what was impossible became the real, what was the real became chimerical. Those people were "changed into something different, into a new set of possibilities,'' as Édouard Glissant said, but the first possibilities to appear are not of inhabiting a world — properties are merely located in one.
And the people painted with the image of Blackness did not have to assimilate one new partition of the imaginary, but two: one for the slave, one for the freed. In a first moment, the slave acquires an alien image of the world where personal identities are available only for the masters. The slave is located in this world as an instrument and a property of another, and this position can never be stable enough because the images of a higher existence fuel a desire to be something more, a desire that burns the real and makes it more and more infernal.
The question remembered by Frederick Douglass is inevitable: "Why am I a slave? Why are some people slaves, and others masters?". This "I" is the departure point of flight and rebellious encounters. The second partition comes with the possibility of emancipation and integration into a previously established order, not as a property or instrument, but as a person inhabiting the world of the masters, ready to occupy different positions of the master. The question here is not why but when the slaves can become like the masters. In the everyday reality of the plantation, away from traditional metaphysical debates on the nature of freedom, the image of the master is the most intense image available of the free man, but matters are more complicated than the lack of reference for self-identification in a world previously denied as home.
And then it begins the long history of a very peculiar strife, "this sense of always looking at one's self through the eyes of others, of measuring one's soul by the tape of a world that looks on in amused contempt and pity", as Du Bois said in The Souls of the Black Folk. One could say this haunted belonging is the true universal property of world-inhabiting — no one can form an identity without the gaze of the other, no one is one-hundred percent assimilated into the world and so on. And this is all true. But then why not black skin and black masks?
There is a qualitative difference that cannot be erased and it is a difference between being a world-builder and a world-owner, a difference reproduced and inherited by the descendents of both categories. The builder follows the blueprint designed by the owner. The builders built the universities so the children of owners could learn the ways of their modern ancestors. And then the children of the builders became the janitors, the security guards and the cooks in the same universities, dreaming of a day they would be students. Citing Du Bois: "the worlds I longed for, and all their dazzling opportunities, were theirs, not mine". And then some of them became students and now they dream of being professors. But when they become professors, what are they going to teach? The position of the master can be occupied but the world is still not theirs.
The occupation of positions denied to slaves has been a part of the struggle of their children ever since the process of emancipation named "abolition". The assimilation of this world and its images of the real, of its names and destinies, of its myths and meanings is a process of becoming-master that continues as democracies are forced to be more democratic, as institutions have to open more and more doors, as the universal is forced to be more universal. And, even though this means an improvement of life for the descendents of builders, we are not emancipated from its measure, a measure that was produced for someone else.
Our desire for improvement and reform is the desire to imitate. We imagine a better life with the images of Western civilization, images belonging to a social imaginary that disguises its particular significations as universal and human. But in the end, one could not say it better than Jay-Z: "Light nigga, dark nigga, faux nigga, real nigga, rich nigga, poor nigga, house nigga, field nigga, still nigga, still nigga". Still the problem, still the doubleness, still the qualitative failure of assimilation — this "still nigga" points to a difference that cannot be erased, the difference between proper and improper inhabiting, between being at home in the positions inherited and occupying the positions of the other as a means to reinforce and consolidate legal emancipation.
This emancipation could never be anything but a first step towards something bigger — for slavery was more than a legal matter. But how can a world be part of any reparation or restitution? We talk about the Constitution, human rights, democracy and keep struggling to be subsumed under the universals that appear in the mirrors of the master's house. Our reflection shows a white mask — and masks are a special kind of image: they are not images that hide the real behind the appearance. They hide the imaginary character of both mask and face. They hide the imaginary doubling, the absence of necessity of a specific face that remains disguised as inescapable reality, the fact that there is an order of the image to be disrupted. Can we imagine the exclusion from the universal as part its very design? To desire something else we need to imagine otherwise. And there were the ones who escaped from the house, who could not stay with the ghosts and the cursed mirrors. But what is outside the house? Can a lost world be recovered in maroon societies or quilombos?
There is not a single form of life that characterizes the quilombo, just as there is not a single form of fugitivity. Communities that choose radical isolation do not live the same life as communities that engage in constant negotiations for recognition in asymmetrical situations. Life in quilombos could never be animated univocally by the same stories and memories — there was not a single Africa with a single partition of the imaginary that was previously shared by slaves. The dreams of return do not point to the same world — the dreams of a new future do not reveal the same desire.
And, ever since the image of Blackness ceased to be flattened by the iron hands of the slave breaker, different possibilities have been emerging of being Black, more or less informed by different images of Whiteness. But the problem of world-building for maroon societies is a problem for maroon societies. What really interests me is the significance of marronage for those who are still inside the haunted house of Western civilization, no matter the reasons for this, and who still need another world that is not a modest update of the present.
First of all, I'd like to think, as Neil Roberts, of fugitivity as "at once episodic and yet a permanent facet of everyday politics". The still niggas still have to evade searchlights, cops, sirens — the "sound of da police, the sound of the beast", as The Philosopher says (KRS-One). In broad daylight or in a dark corner, the law comes as Fugitive Law, a weapon of disciplinary correction and normalisation to take us away from the places we are not supposed to be, back to where we belong: in chains and behind bars. How many laws were designed with the sole purpose of arresting black people? You can even be a black celebrity and still be stopped and inspected before being certified as free or condemned as fugitive. And this fugitive state can be so unconscious that we don't even notice when we are walking in the street and escaping at the same time.
But there is also positive senses of fugitivity: the discovery of new places, the opening of the underground, the countermovement, the songs of protest speaking transnationally, the encounters with other fugitives and the institution of all kinds of networks. There is always a possible community for impossible freedoms, a specter to be turned image of the real, this irreductible haunting of hegemony, as Derrida would say.
And there is also marronage as a form of imaginal politics. "Imaginal" is the word coined by Henry Corbin to translate the name of the land of images we encounter in the philosophy of Suhrawardi and his followers, the Persian School of Illuminationism. There, we do not find false representations, appearances opposed to essential reality or alienation, but images as something to be lived, images as ontologically dignified entities between the spiritual and the physical realms. There, we hear the voice of God, we dream the prophecy, we hear the advice of the elders — there we witness the autonomous lives of images. And what else do we find there? In each of its cities we find a social imaginary and its partition — and the imaginal lines of flight along which acts of marronage can happen in a landscape with its own laws.
I understand those acts as the basic meaning of Marcus Garvey's demand — popularized by the voice of Bob Marley — of an emancipation from "mental slavery" and as crucial steps towards the decolonization of the imaginary. The lives of maroon societies are a permanent and open source for different images of the possible, and the multiple efforts to preserve what was before the Atlantic slave trade give us world-fragments that can operate what Rancière called "dissensus" — but not a collapse of "two different worlds". I'd say dissensus is better imagined as the collapse of a world-fragment and a world of hegemony, as the former is eventually assimilated into the latter as a modification of what is visible and audible. And this has been very important in the struggle for visibility by quilombola communities in Brazil, reminding those outside them that they are not a form of resistance in the past. But can those fragments form a world to be desired?
The recognition of the absence of a unified frame of references and of the multiplicity of world-fragments leads to the question of return. As Glissant says: "a population that would activate the impulse towards return without having become a people would be destined to face bitter memories of possibilities forever lost". The process of becoming-people is made easier with the institution of quilombola territories, but it is easier for the people inside them. For those who are not, this institution can offer inspiration and objects of desire that may feed a melancholic attachment to a past that is lost as we also lived another life — the history of those who are assimilated is mixed with the history of post-abolition Westernized societies in a very asymmetrical way. Double-consciousness, double history. If we want to be imaginal maroons, we have to make our doubleness something other and abandon the heavenly images of Black utopias, of a return to a single origin, of being one once again. We went too far in religious syncretism to go back.
We have to leave behind the self-evident imaginary associations involving political forms of return and progress. They are part of the Enlightened Realism, a set of images, values and significations that we inherited as a development of the Western worlds and that opposed the Ancien Régime and its images, values and significations. It may be hard to achieve a historiographic consensus on Enlightenment as a historical movement, but it is not that hard to see what it hegemonically means for us when we learn about it in History textbooks, classes etc., and when its legacy is defended in so-called progressive circles. The opposition to all forms of beliefs framed as superstition, the denial of tradition as a source of values and truths, the quarantining of religion and the commitment to the disenchantment of the world as a positive development are all part of this Enlightened image of who we are as a society forever fighting against the possibility of a return to the Dark Ages of irrationality. Enlightened Realism gives us a picture of progress as intertwined with the uses of reason.
As every form of unhealthy realism, the Enlightened one expands itself to the whole of our political horizon, leaving this rearrangement of our political institutions and forms of organization that we call "reformism" the only future available to be imagined as properly ours. We look at this house haunted by the ghosts of the murdered to feed the war machine we call "nation-state" and we say "this is my house, but needs some repair before I can feel completely at home". And the colonial expansion of the real pushes other images to the boundaries of the imaginal city so they can only manifest themselves as useless or terrifying.
And, of course, it also wears its own diabolical mask to hide its imaginary face and disguise it as purely rational development — the purest of them. We are all impure in its eyes unless we too wear the mask and consume and assimilate this disenchanted rationality. The shaman is shattered and the pieces are disguised as certified doctors of all kinds so they cannot suffer exile. Exile or disguise! These are always the options when war is declared in imaginal lands — imaginal politics takes the fight to the proper battlefield.
But it is not this war that makes the return to oneness a utopia. Through Enlightened eyes we only see the ways of the ancient as undesirable. The world-owners still have nightmares populated by orixás, drums and animal sacrifices. In their house, we dream their dreams and their nightmares too. To dream otherwise, politics must become imaginal. But why not fight against the Enlightened Realism by consolidating return as an object of desire? We can free this movement imagined as return according to Western calendars and make it a form of marronage, we can free politics from linear time and imagine political forms of organization as different ramifications and not as different steps in The Great March of Progress — and this is urgent but not enough as the ones that remained in the house inherited a world and we cannot pretend it never happened.
It is a part of who we are even when we want to practice an "ontologie critique of nous-mêmes". We are not radical strangers in this world, we are its very body, as Abdias Nascimento would say. We say "decolonization" because we lived the doubleness and because it became ours. But, still, this world was not designed for us. We keep trying to fix the house and clean the blood on the floor but the blood is ours. The mirrors return white masks. And we are afraid to leave the parliament seats because we fear to leave all our weapons behind to be used against us all at once. But these are not our weapons and are not all of them. The State as a product of reason is the product of an imaginary that was not imagined by us. It does not need to be situated at the core of our political imagination, draining our psychic energies and leaving our political imagination exhausted. To realize this displacement is to decolonize our social imaginary, to make the mask undesirable and the face a possibility among many others.
But we do not need purification of discourse or hatred of everything that is not purely African — we need other images of the sacred and the profane and leave behind the dream of purity. Imaginal emancipation through imaginal marronage is a movement of conciliation between the desire for another world and the fact that we have been living in this world. Becoming-other is only a denial of oneself in the sense that a present constellation of images is not desired anymore, because we desire other rearrangements of what we have been. Our pasts have been erased enough, we do not need this anymore. I have inherited what I have inherited, and this was not a matter of deliberation — but I can choose how I relate to it now.
And then there are all the changes of desire we deem positive and want to keep it that way — and even though we can say that, in a general sense, non-Western tribal and indigenous societies always had better politics of gender, sexuality, mental health and so on, we certainly benefited from what we learned from encounters with Western philosophy, political activism and critical theory, to give a few examples. On the negative side, there are many ways of life that we can maintain as undesirable even after a repartition of the imaginary. I certainly don't want no business with no goddamn king or empire. Some world-fragments can be rejected and some can be accepted in world-building or future-making as opposed to world-rebuilding and past-recovering. We cannot rebuild a world from fragments but we do not need to live a life forever fragmented and caught between isolation and full mimetic assimilation.
Assimilation as part of our realism fuels the demand for reform — the house can be changed but it does not need to be fixed. It's not broken. It works perfectly fine. The police are only doing their job. We are forcing unwanted reform on a war machine designed to break us — and the machine-owners are fighting back now and this was to be expected if we weren't so caught in this image of the democratic state as something we had to be part of because it was only rational. But even this rationality was not supposed to be ours — we became rational by accident, error, violence. And as historian Luiz Antonio Simas says: "The Brazil that sees itself in the mirror is one formed by slave patrols, foremen, plantation owners, bandeirantes in charge of imprisoning indigenous people and destroying quilombos, agents of ethnocide, torturers, coronels, gunmen, death squads' members, misogynistic and homophobic men, […] social parasites, religious zealots and ambitious men without principles". And I couldn't agree more when he claims that "making Brazil go wrong is our most urgent task".
And this "our" is of a "we" that is no universal but the open marker of a community yet to appear. Open to all of those who have this sense of haunted belonging in common, who are tired of this higher form of identity politics called Enlightenment, who do not want to live in a world masked as rational and universal while it devours other worlds and fragments of worlds. And the task of political philosophy for me is the naming and dissemination of this sense of haunting, so we can make things go wronger every day and form our political alliances. Imaginal politics opens the doors to fugitives so they can gather around a common desire — not a common political programme. A desire to emancipate desire from the colonization of our imaginary and from mental slavery — 'cause none but ouselves can free our own imaginations.
Black Dissent And a Broader Indigeneity: A Tail of Being Gaslit
Kumeyaay Lands & Ancestral Remains Under Assault: Defenders Taking Action to Stop Blasting!


"Stretchmarks: Cynthia Edorh, Ariel Tarr, Malene Charles, and Kate Greenslade"
Stretchmarks is a collective of young urban females addressing the problematic issues that we face in today's culture. Issues such as identity politics in this post-feminist era, the body, sexuality and diversity are visually exposed and given a forum that compels answers to the questions raised in the work. This is their movement.
The Feminist of the past allowed women's voices to be heard, but it no longer speaks in the same volume that is used today. The artists understand their privileges and they know the strength of their position.
Ariel Tarr is a Los Angeles-born multidisciplinary artist who has been living and studying in Montreal since 1989. Her intimate portraits reveal the interior, emotional spaces of her subjects, as well as their surrounding environments. In 2001, she won the Conseil des arts textiles du Quebec (CATQ)prize. In 2002, she received the Royal Photo Prize and the Heather Walker Memorial Scholarship for her photography and community involvement. Tarr has exhibited in various group shows, most recently a two-woman show, �Periphery,� at the VAV Gallery. In March she will exhibit at the Maison de la culture Marie-Uguay in a retrospective show of CATQ prize winners. She currently studies studio arts at Concordia University, and will graduate this spring.
Cynthia Edorh completed her BFA in Photography from Concordia University. Her work has been presented in various group exhibitions in Montreal, she now lives and works in New York City.
Kate Greenslade is currently studying at the Royal College of Art in London, England,and will graduate in July 2004 with a Masters of Art in photography and critical history. She completed her Bachelor of Fine Ar ts at Concordia University,and was part of several group shows while she was living in Montreal.
Born to the tune of �Good Times � in Toronto, Malene Charles attended the Claude Watson School for the Performing Arts as a dance major/art & photography minor. A recent graduate of Concordia University�s Interdisciplinary Studies of Fine Arts, Malene is currently living between Canada and Germany.


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Le Moulin à eau A. Coutu de Saint-Félix-de-Valois est l'un des derniers moulins à eau du Québec au Canada. Construit en 1850, il est situé le long de la rivière Bayonne.

Identification

 Nom du bâtiment : Moulin à eau A. Coutu
 Adresse civique : 3640 rang de la Rivière (route 345)
 Municipalité : Saint-Félix-de-Valois
 Rivière : Bayonne
 Propriété : Privée

Construction

 Date de construction : 1850
 Nom du constructeur :
 Nom du propriétaire initial :

Chronologie

 Évolution du bâtiment :
 1850 : Construction d'un moulin à cardes
 1914 : Le fils du premier propriétaire le transforme en moulin à farine en y ajoutant une moulange de type Olgivie
 1926 : Napoléon Coutu et son fils Léopold construisent un bluteau
 Occupants ou propriétaires :
 1850 : ...
 1926 : Napoléon Coutu
 1959 : Aurien Coutu
 1993: Sylvain Desrosiers et Carole Aubin
 2002 : Ferme Éliro (Éliette et Rodrigue Tremblay), de La Doré (Lac Saint-Jean)
 Meuniers :
 1926 : Napoléon Coutu
 1959 : Aurien Coutu
 1993: Sylvain Desrosiers
 2002 : Alain Coutu (le fils d'Aurien et petit fils de Napoléon Coutu) est le dernier Meunier à avoir moulu le grain
 dans le vieux moulin.
 Transformations majeures :
 1914 : Transformation du moulin à cardes en moulin à farine
 1995 : Construction du moulin biologique par Mr Sylvain Desrosiers

Protection patrimoniale

Mise en valeur

 Constat de mise en valeur : Le moulin n'est pas ouvert au public. Il est visible de la route.
 Site d'origine : Oui
 Constat sommaire d'intégrité :
 Responsable :

Notes de référence

Bibliographie

 Cauchon, Michel et Pierre Lahoud, Répertoire des moulins à eau du Québec, Québec, Ministère des Affaires culturelles, 1978, 112 pages. (J'ai entièrement dépouillé ce répertoire, la liste se trouve sur la page de discussion de cet article : Liste des moulins à eau du Québec en 1978, par Pierre Lahoud)

Note
Le plan de cet article a été tiré du Grand répertoire du patrimoine bâti de Montréal et de l'Inventaire des lieux de mémoire de la Nouvelle-France.

Voir aussi

Articles connexes

 Association des moulins du Québec
 Moulin à eau
 Meule à grain

Liens externes

 Site web officiel du moulin Coutu

Moulin à eau au Québec
Bâtiment dans Lanaudière
Matawinie

redpajama_set_name: RedPajamaWikipedia


text:
Paleaequor psamathe är en ringmaskart som beskrevs av Watson Russell 1986. Paleaequor psamathe ingår i släktet Paleaequor och familjen Chrysopetalidae. Inga underarter finns listade i Catalogue of Life.

Källor

Havsborstmaskar
psamathe


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Austin's Prop 1 Vote Has Big Implications Around The State—And Around The Country
What the battle over who writes regulations for Uber and Lyft in Austin tells us about the future of ridesharing and how much votes cost.
https://www.texasmonthly.com/the-daily-post/austins-prop-1-vote-big-implications-texas-uber-lyft/
Late last week, reporters for the Austin American-Statesman and KUT reported some of the numbers in the battle over Austin's Proposition 1 special election, the vote that will determine the fate of the city's regulations surrounding ridesharing services like Uber and Lyft. According to the Statesman, the total expenditures by Ridesharing Works For Austin, the political action committee funded entirely by Uber and Lyft, have risen to a whopping $8,100,000.
That money has gone to a lot of things: a near-constant blanketing of ads on the airwaves, a forest's worth of direct mail, and salaries to folks including former Austin Mayor Lee Leffingwell (who'll make $50,000 for roughly a month's worth of work endorsing the campaign) and former candidate for state representative Huey Rey Fischer (whose paycheck here is worth $12,000).
So even if Lyft and Uber's efforts to overturn the regulations may have caused problems for those in municipal government, it's been a boon for printing companies, the USPS, local media outlets facing dwindling ad revenue, and various gently used political figures. If Uber and Lyft wanted to boast about their economic impact, well, they could do worse than pointing to their expenditures as they fight the campaign to keep the city of Austin from requiring their drivers to be fingerprinted.
Let's put that figure in context. Not only is $8.1 million nearly seven times the most expensive municipal election in Austin's history—the 2014 campaign of Austin Mayor Steve Adler, who set a new benchmark in political spending just two years ago—but it's also over a million dollars more than Ted Cruz spent in his 2012 Senate campaign to beat then-Lieutenant Governor David Dewhurst. This is where we are with Prop 1, a municipal election about a very narrowly tailored piece of the city code that applies strictly to ridesharing services is costing more than a successful U.S. Senate campaign.
That is, er, friggin' crazy, but it also helps reveal the stakes here. That money could certainly pay for a whole lot of fingerprint background checks that Uber and Lyft say are such an onerous burden (202,500 of them, to be exact, at $40 a pop), but it's not really about whether fingerprinting is too expensive of a process to keep Uber and Lyft profitable. The campaign, ultimately, is a matter of principle for the companies—and they're not just spending the money to win in Austin, they're spending the money to show other cities considering similar regulations that they're in it to win it.
The "yes on Prop 1" forces—that is, the Uber and Lyft side of the battle—have outspent their opponents at a rate of 81:1. (That crushes the argument that the regulations were initially passed by city council as the result of campaign contributions from the taxi lobby—if Austin's city council was bought and paid for for a few grand, Uber and Lyft clearly slept on a great chance for bargain shopping.) That's a huge amount for an election in Austin, but it could be worth it to send a message to Los Angeles, Miami, Atlanta, Denver, and other cities contemplating a fingerprinting requirement that this isn't a fight worth picking.
The fact that the fight over Prop 1 isn't strictly about Austin is clear in other ways too. Opponents of the recall campaign note that, when fingerprinting requirements went into effect in Houston, Uber continued to operate in that city. So if they didn't follow through in Houston, why would Austin be any different? That argument is harder to make now than it was just a week ago: Uber announced on Wednesday that it was considering leaving Houston if the fingerprint regulations there aren't overturned. That threat comes without a specific timetable, but the timing of the announcement—just as the "Uber will leave Austin if the regulation passes" argument needed some more urgency—suggests that the strategy here is a lot more than local.
All of that is fascinating, but ultimately, the expenditures, lobbying, messaging, and gamesmanship at work here are only part of the puzzle. Is all of this enough to get people to actually vote?
The turnout for municipal special elections isn't usually great. That's an understatement, actually—in December 2014, the special runoff election to determine the city's mayor and much of its city council saw just 15.58 percent of registered voters actually show up to cast ballots. It's downright dismal. (In elections with more on the ballot—like the general election in November 2014, in which voters cast ballots in those races, as well as in campaigns like the gubernatorial race between Greg Abbott and Wendy Davis, the turnout hovered around 40 percent.) The most recent election—March's primary election, which gave voters the chance to cast votes for the likes of Donald Trump, Bernie Sanders, Ted Cruz, or Hillary Clinton—brought out around 34 percent of eligible voters.
So most people don't vote, and almost nobody votes in municipal special elections. That's both an opportunity and a problem for the ridesharing companies. A look at the endorsements in the campaign suggest that, if just the usual voters turn out, Prop 1 is in bad shape. That means that the campaign isn't just a referendum on ridesharing and regulatory framework—it's also a test case for how much money it takes to turn non-voters into voters. That's useful information, regardless of how you feel about Prop 1.
So far, the early voting returns suggest that the answer to that question might well be "$8.1 million." The fact that most of the usual political machinery in Austin has rejected Prop 1 tells us that Uber and Lyft need a higher-than-normal turnout to pull off the campaign—they can't count on people who read the endorsements in the Statesman or Austin Chronicle, or who take their cues from the Travis County Democrats or Austin Neighborhoods Council. And so far, it looks like they're getting that turnout.
Early voting opened last Monday, and so far the results have been impressive: 30,312 voters have cast ballots in the first seven days of voting, an average of 4,330 per day. That's an average 875 more voters per day than the last special municipal election in Austin, the December 2014 runoff for mayor and city council.
Now, we don't know which way all of those people are voting, obviously, but any increase in turnout is probably favorable for Uber and Lyft. They didn't spend that money to get people to stay home, anyway. Prop 1 has been highly competitive, and passions on both sides are inflamed, which may account for some of the early turnout, but Austinites were also passionate about Ted Cruz, Donald Trump, Hillary Clinton, and Bernie Sanders ahead of Super Tuesday, and 10,000 fewer people voted in the first seven days of that election. (One thing worth noting is that, while the first six days of early voting featured a significantly higher turnout than either the March primaries or the 2014 runoffs, the totals from Sunday, May 1, were almost identical to the total from the first Sunday in the March primary—1,607 voted on May 1, and 1,602 voted on Sunday the week before Super Tuesday—which may suggest that things are slowing down.)
Regardless, it's obviously way too early to know exactly what all of this means for the outcome of Prop 1—but it does tell us that, if you want to get voters to care so deeply about a local municipal ordinance special election that they rush out to the polls in unprecedented force, you'll have to pay for it. Somewhere in the neighborhood, apparently, of $8.1 million.
Tags: Business, Law, Politics, Transportation, Austin, Elections, Lyft, Prop 1, Ridehailing, Ridesharing, TNCs, Transportation, Uber
adam Campos
Vote No!!!!!
Bernie Estrada
Vote Yes!!! It's the smart thing to do for this city. People love to travel using Uber or Lyft. It's good for our economy and it provides jobs for people. So please vote for Prop 1.
how much were you paid to write that?
What does it matter to you? What gives the right for anyone here to write comments opposing Prop 1? The point is we live in a free society. You or anyone else can comment how you please. That's your prerogative. Stay out of mine.
you could answer the question.
How about you? Who is paying you? You tell me first since you brought it up. And please be specific.
no one. at all.
Don't be an infant. I don't have time for infantile conversations. Either rise up to the level, or forget.
i'll take that as an admission.
Will do boss. As much as this can be construed as a referendum on the existence of ride-sharing in Austin. It's not, cause there will be ride-sharing in Austin regardless of the passage of this proposal. This is about corporate interests doing an end-run around city government and using a low turnout vote to maximize their dollar spend on the outcome. This issue was well considered and decided by elected officials in December. If Lyft or Uber or whomever would have taken that opportunity to start compliance then they'd have already retooled to accommodate by now and probably for considerably less than 8 figures.
I wasn't paid anything, and I voted "Yes".
you sold yourself short.
Doubtful that companies like Lyft/Uber will permanently leave a city like Austin. If they do, then another ride-sharing company will pop up that is willing to comply with city ordinance to do fingerprint-based background checks on their drivers.
How Gabriel Luna Became One of Texas's Most Promising Actors
By Sama'an Ashrawi
Don't Overlook the Picada de Pipian at Veracruz All Natural
Jordan Moser's 'Long Night' Is Inextricable From Ballet and a Close Brush With Death
By Nathan Mattise

redpajama_set_name: RedPajamaCommonCrawl


In all fairness, though, I must note that I took Mr. Moral Majority's side in the furor. It was a classic Bad Subjects move, intuiting political value in the counter-intuitive.
I think you somehow caused the death of Mr. Falwell with your teletubbies towel post the other day.
P.S. Can you put on one of those "God Hates Fags" tees next and see if it works for Fred Phelps?


My boyfriend has a bunch of your socks so I stole a pair and loved them. Now I have my own collection and the Sydney is one of my favorites! Great fit and they don't freakin' slip off like all the other no shows! Yay!


"Art washes away from soul the dust of everyday life."
An artist can relate to this statement very well. But I think even if you aren't an artist or painter, Art does affect the mind and brain of viewers too. Art has a powerful and positive effect on our mind and soul, it awakens and activates the senses, it stimulates the brain.
Visual arts are like a feast for the eyes.
Today on my blog, I am featuring an art gallery that is a feast for the eyes in the true sense. Dear readers introducing AnYahh art gallery, an art gallery that aspires to give each person the privilege to own and appreciate real art. Now if I tell that you too can have an art or painting on very affordable rates, I know you will dance in joy :) Lets have a look of what they have in store for you.
In their own words, "Our goal is to unravel the realms of art to all who desire to aesthetically enhance their lives with art. We assist art lovers in the acquisition of affordable art collectibles and cater to collectors, corporate organizations and clients who require customized work".
AnYahh showcases a diverse selection of contemporary works by emerging artists. You can browse through their gallery and can pick a piece that reflects you.
A picture is worth a thousand words. Choose the Art that fits your home, your style and enhances the look and feel of your abode. A painting not only adds color in the home, but it also boosts the artistic taste. AnYahh offers you the best, whether you are looking for a traditional artwork or a contemporary style painting, or even seeking to customize a piece of art.
Other than the paintings they have a beautiful collection of home decor and personal accessories. Browse through their 'Art Collectibles' section and you will be tempted to buy all of their collections.
Now let me share a piece of news. I have recently got featured on the Hindustan Times Estate in a list of top Indian interior design bloggers and I have over 1555 fans on Facebook page now. That calls for celebration isn't it. So in association with AnYahh I would like to give away one of my lucky readers something from AnYahh's mesmerizing collection.
Go ahead and check out their entire collection and let me know what you like the most. I will pick the lucky winner randomly.
Hurry readers, giveaway offer will end on 15th Dec.


"You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot. "You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven."
Here are a few suggestions that my family really enjoys doing that can help get you started on being the Salt and Light of the Earth.
1. Gathering seasonal clothes-The numbers are staggering for home many homeless children their are. As your kids outgrow their clothes take this time to donate them to local family shelters or half way homes that take children. They are always in need of blankets, coats, shoes, undergarments and the like that are in good condition. Do this a few times a year when you know your kids are going to want new clothes. My kids know if they want to shop for new clothes they first must gather all their old clothes so we can donate them.
2. Bibles-Teach your kids to share the gospel from a young age Have them take their unwanted bibles that are in good condition and share the message of Christ with the homeless youth. As our kids grow from one type of bible to another-donate it. Before they donate it though have them write a special message to the new recipient on the inside with their favorite bible verse and how it has impacted them.
3. Gospel Tracks- Missionary work is very important and sharing the love of Christ to those in need. Have your kids get involved in an organization handing out gospel tracks. As they become more comfortable approaching people and giving the tracks take it to the next level and have them ask if they can pray for the person they are giving the track to. When they are comfortable doing that have your kids learn to talk to the receiver about accepting Christ. To open the track and go over it with them before praying. This is a great way for your kids to take baby steps in spreading the word of God.Tracks are cheap to buy and you can hand them out anywhere. We have handed out tracks at ComicCon,State Fair of Texas, Concerts, Plays, Parades, the options are endless. Grab a group or do it as a family.
4. Make Blankets-Tie blankets are pretty simple blanket that kids of all ages can help make and then distribute. Have each family member pray over each blanket before you donate them.
5. Bake some goodies-Make some non-bake cookies, cupcakes, cakes, or any other goodie you can think of and donate them during lunch, dinner or if you prefer to make breakfast goodies bring them before you start your morning and make someones day.
What ways do you and your family spread the gospel message? Do you have any traditions for furthering your children's faith?


Many people these days have freelance jobs that bring in the additional income they need. These types of jobs can often be carried out at home which allows for high flexibility. Different types of people including full-time workers, housewives and students can engage in freelance work. Even people who live in nations that are economically stable are eager to supplement their income.
Freelance jobs can be very beneficial to individuals and families. However, to be a successful part-time freelancer one should follow a couple guidelines. Proper time management is crucial to balance time and the other tasks that accompany work and family life. Full-time employees who choose to take on a freelance job must continue to focus on their primary jobs and not sacrifice job performance.
As for students who do freelance in addition to their studies they must maintain good management between the two responsibilities and train themselves to multitask. Those who fail to master time and work management may see lower grades and poorer work quality.
aspect for those who have freelance jobs. The ability to save or wisely spend and invest is necessary as to not waste the time, effort and money. Settling debt is one way individuals can practice financial management. Repaying debt before engaging in further commitments is a good habit to establish in financial success.
Budgeting can be easy when a person knows how to differentiate between needs and wants. To maximise utility, people should identify and choose the best alternatives in order to avoid the opportunity cost, and this is how budget allocation goes. Needs must take the first priority before the wants this will create a balance and produce more savings.


Want to help us spread the word about CSTA2018?
Click here for some sample social media posts for your use. Thank you!
This family-friendly location is easy to navigate and offers our attendees world-class attractions, dining, and of course, professional development for teachers of computer science.
Want to know more about Omaha? Click here for a fact sheet on the city.
To see what events, attractions, and dining are nearby, click here.
Omaha also has its own tech corridor connecting Nebraska, Iowa, Missouri, and Kansas. To learn more about the Silicon Prairie click here.
We have reached capacity and will not have onsite registration this year.
Workshops are scheduled for Saturday, July 7 from 1:00 PM - 4:00 PM and Sunday, July 8 from 9:00 AM - 12:00 PM and 1:00 - 4:00 PM. Workshops must be registered and paid for before in advance. No onsite workshop registrations will be accepted. The last day to purchase workshops has passed.
Each of the below examples uses the regular registration price. Your total may be different depending on when you register.
Do you have ten or more people to register for the conference? If so, we can provide your organization a registration-fee-only discount code (attendees will pay for their own workshops should they chose to attend any). Your attendees will be able to register themselves using the code and the CSTA office will invoice you by the number of codes used. We will set a maximum number of times the code can be used, however, the distribution and use of the code is the the organization's responsibility. If you have questions, or if you would like to set up your discount code for ten or more attendees, please contact Director of Resources Sara-Becca Smith.
A $25 administrative fee will be applied to all cancellations.
Cancellations made up to 30 days prior to the start date are entitled to a full refund minus the administrative fee.
Cancellations made within 30 days of the start date are entitled to a 50% refund minus the registration fee.
No credits or refunds will be given after the start of the event.
Substitutions are accepted, but participants must notify CSTA prior to the start of the event.
Both the Oracle Academy scholarship application period & the Rolls Royce scholarship contest have closed. Stay tuned for additional scholarship announcements and to learn more about other ways to save on your conference attendance, click here.
For the third consecutive year, Oracle Academy will be helping to send outstanding first-time conference attendees to the annual CSTA conference. The application period for this scholarship is now closed. Applicants will be notified of the committee's decision by May 11.
Thanks to a generous contribution from Rolls-Royce, over the week of April 9 - 13, 2018 we'll give away a total of twenty-five $1,000 travel scholarships to attend the CSTA Annual Conference in Omaha, Nebraska. Make sure you follow @csteachersorg so you're the first to hear about the daily scholarships to the 2018 CSTA conference. A new challenge will be announced on Twitter daily. This scholarship contest has now ended.
Looking for other ways to save on your conference attendance? Check out some of our tips.
Thank you to all of the individuals who submitted proposals for consideration and to our team of proposal reviewers! We had 225 submissions that were submitted for a total of 80 program spots. The full program will be released with the opening of registration, but we are confident that we have a great program put together for you!
All educational programming for the conference will be held at the CenturyLink Convention Center in Omaha.
We are happy to announce that the National Integrated Cyber Education Research Center (NICERC) will be joining us again for the conference and offering their Education Discovery Forum immediately following the CSTA conference on July 10 - 12. To find out more about EDF: Omaha click here. Registration for the EDF will close on June 25th.
Both CSTA room blocks are now full and the hotels have very limited availability. If you have not yet made a hotel reservation, please consider the following nearby hotels.
The Hilton Omaha is directly across from the CenturyLink Center and has a covered walkway connecting the two buildings.
The brand new Omaha Marriott Downtown is 0.2 miles from the CenturyLink Center or about a five minute walk.
Eppley Airfield is a ten minute ride from downtown Omaha. Both the Hilton and the Marriott will be providing shuttle service to and from the airport for attendees booked within the CSTA room blocks. Uber, Lyft, and taxis are all available as well.
Interested in becoming a sponsor and/or exhibitor?
Contact Karen Wendling Director of Business Development & Marketing.


While this commercial isn't as good as our first Super Mario Galaxy 2 commercial, it's good for Japan. Nintendo seems to be continuing with their series of commercials starring Japanese celebs on a couch playing their latest game. This time its Kazunari Ninomiya and Masaki Aiba, both singers, actors and television personalities.
The duo (Jonathan Holmes asked me to make fun of their pants) gives Galaxy 2 a spin and quickly ends up coming across a mysterious power-up. It turns out to be Cloud Mario (Kumo Mario in Japan). You'll see how the clouds form as temporary platforms, making normally inaccessible areas easy to get to. Near the end, Nino wusses out at some of the bigger jumps and Aiba has to take over.


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New UM Big Sky Poll Shows Montana is Still a Red State
The New UM Big Sky Poll was released on Tuesday and the preliminary results show that Montana is still a red state, in that Republican candidates, for the most part, are outdistancing their Democratic opponents at this point.
Sara Rinfret, Professor and Chair of the Department of Public Administration and Policy at the University of Montana, and co-director of the UM Big Sky Poll provided the highlights of the new poll.
"About 56 percent of said they would vote for Donald Trump," she began. "Leading the pack for the Senate race is Democrat Governor Steve Bullock, slightly ahead of incumbent Republican Steve Daines. When you look at the House of Representatives, Republican Matt Rosendale is leading Democrat Kathleen Williams. For Montana Governor, Republican Greg Gianforte is leading Democrat Lieutenant Governor Mike Cooney."
One caveat with the preliminary poll just released was how many voters hadn't completely made up their minds.
"I think the most interesting thing, especially with the governor's race and the House of Representatives race is that about 10 to 18 percent of respondents still don't know who they're voting for, so I think regardless, we know that with Montana politics, these races are going to be very tight," she said.
Rinfret described the random sample of registered voters who responded to the latest Big Sky Poll.
"We do have a random sample," she said. "There were 571 people and we asked through a variety of different screens to see if they are Montana registered voters, and then we weight for gender, education and geography to make sure that the results are accurately representing the population of Montana."
Rinfret said another Big Sky Poll will be released Monday which will contain questions about COVID 19 and preferences on how Montanans want to cast their ballots, either by mail or at the traditional polling place.
Filed Under: Big Sky Poll, Bullock, Gianforte, Rosendale, Trump, University Of Montana


We have a crispy and windy day today. The ice on the side walk is concerning, but still a short walk to the convenience store was refreshing and enjoyable.
I love snow. I think it lightens up my usually gray city and give a sense of "hibernation" time. Having a mug of hot tea at my hands and watching the outside from the windows are my favorite "me times" in winter. And if I have a plant on the window sill, then it is even more enjoyable (you know my love for plants).
I am unenthusiastic towards cleaning and decluttering I must do at home and the office (my traditional holidays activities), yet I know that once I start, they will go on, and once they are finished, I will feel a lot better. I may also do some small furniture re-arrangement here and there, and certainly shop and take advantage of the sales. I may as well buy one or two more plants, even though I promised myself not to purchase anymore. I may gift myself, right?
When comes to holiday gifting, I am not very good at it. I lovingly gift my next door neighbours, who have been nothing but lovely and helpful people – I could not ask for more. I bought them a nice set of table clothes, which I hope will be enjoyed very much. While they were the only people I was planning to gift, I was given two nice gifts lately, which excited me. The positive feeling of this joy has prompted me to pay back and buy gifts for a couple of friends and colleagues. I lovingly chose them and will lovingly give them away. What a great feeling….
So, my friends, this is a great day and a great time of the year. For many the holidays means a lot. Although I do not celebrate Christmas, it is still a very enjoyable time of the year; I will take a break, rest and reflect, and clean and declutter the house/office.


zelk0wy is a gamer from Warsaw. We don't know for sure, but his real name seems to be Błażej. In real life he's a Psychology student. His gamingstyle is something we have never seen before. We came to understand he likes Fantasy literature & playing guitar.


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Yukinori "Yuke" Taniguchi (japanska: 谷口 行規, Taniguchi Yukinori), född 27 september 1968 i Hiroshima, är en japansk affärsman och racerförare. Han är grundare av datorspelföretaget Yuke's.

Yuke's
Taniguchi startade datorspelföretaget Yuke's i sin lägenhet i Sakai, Osaka, år 1993. Innan han tog examen på universitetet hade han skapat mer än tjugo spel och började senare utveckla wrestlingspel i 3D-grafik till Playstation. Exempelvis släppte Yuke's WWF SmackDown! år 2000, vilket såldes i över två miljoner exemplar i USA, och i Japan lyckades spelet också mycket bra, till skillnad från deras tidigare spel. År 2005 köpte Taniguchi delar av New Japan Pro Wrestling.

Taniguchi sponsrade Nobushige Kumakubo i D1 Grand Prix år 2005 och Yuke's utvecklade ett spel baserat på mästerskapet.

Racingkarriär

Taniguchi tävlar även inom racing. Han blev mästare, tillsammans med Tarzan Yamada, i ST3-klassen i Japanese Super Taikyu Endurance Series med en Nissan 350Z år 2005. Säsongen 2007 tävlade han i Japan Le Mans Challenge och vann ett race, samt slutade tvåa totalt i GT2-mästerskapet.

Under 2008 körde Taniguchi fyra race för N.Technology i World Touring Car Championship, utan några framgångar. Han fick sedan ersätta Harry Vaulkhard i bamboo-engineerings ena Chevrolet Lacetti 2010, då britten fått sponsorproblem. Taniguchi placerade sig ofta ganska långt bak, men slog till med en niondeplats på hemmaplan i Race of Japan. I det racet vann han även privatförarcupen.

Bamboo-engineering inledde säsongen 2011 i Lacetti, men bytte redan till den andra tävlingshelgen till Chevrolet Cruze 1.6T. Taniguchi tog återigen en poängplats i Japan, men i övrigt blev det inga poäng. I Race of China på Shanghai Tianma Circuit kraschade han rejält och bilen gick inte att reparera till Macau två helger senare. Taniguchi kunde då inte ställa upp och slutade på tjugonde plats i förarmästerskapet, samt trettonde i privatförarcupen.

Källor
Yukinori Taniguchi på Driver Database.

Externa länkar
Yukinori Taniguchi på Driver Database.

Födda 1968
Japanska racerförare
Japanska datorspelsutvecklare
WTCC-förare
Personer från Hiroshima
Män
Levande personer
WP:Projekt Japan


A fabric and faux leather Pig Doorstop. This useful item is made of a distressed brown faux leather and a brown herringbone tweed fabric, it includes a fur fabric curly tail with a bell attached. Length 30cm x Height 18cm Width 14cm. This stylish item will fit perfectly in any home.


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Q: Is there a concept of session management in Winforms applications? Today I was asked why we cannot implement state management in Winforms applications like we do in web applications, and I did not know the answer.
Can someone explain why we cannot, or if we can, explain how it works at a high level?

A:
[...] why we cannot implement state management in Winforms [...]

This is an incorrect statement. In fact, we implement session management in every Winforms application, and we are so habitual about doing it that we don't even realise we are doing it.
The very nature of a desktop application is that all the state information you need is available in process memory, and it remains available as long as your application is running.
For example, it you set the value of a string variable to "Hello World", it will retain its value as long as that variable is accessible. Unlike web applications, you don't have to do anything explicitly to retain it. So the correct question might be

Why don't we need to implement session management in a WinForms application?

although I would be stumped by the obviousness of answer.

A: We can implement state management in Winforms.
Assume you need to access a Winforms control value in another Winforms application by clicking a button on the first form. You can access them by:

*

*declaring public class members and auto implemented properties in the second form.

*Set the values of the second form's class members in the first form's button_click event

*After step 2, run the code you want to run on button click.

So the class and its members can be used in achieving state management in Winforms application.

redpajama_set_name: RedPajamaStackExchange


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US Open (Tennis)
Rafael Nadal vs. Denis Istomin: Score and Reaction from 2016 US Open
Rob Goldberg@TheRobGoldbergTwitter LogoFeatured ColumnistAugust 29, 2016
Elsa/Getty Images
Rafael Nadal got off to a great start at the 2016 U.S. Open with a 6-1, 6-4, 6-2 victory over Denis Istomin.
The first-round match was the first Grand Slam appearance for Nadal since he withdrew from the third round of the French Open in May with a wrist injury. While Istomin had a few strong moments over the course of the match, the Spanish star remained in control for an impressive opening win in Arthur Ashe Stadium.
Nadal was solid with his serve but mostly excelled at coming through in big moments, winning seven of his 12 break opportunities while saving four of his five chances the other way. Istomin also didn't help his own cause with seven double-faults and a total of 39 unforced errors in the three sets.
After the win, Nadal made sure to show fans how excited he is to be back in Flushing Meadows, per ESPN Tennis:
The No. 4 seed was on cruise control in the first set, looking like the superstar of old while earning a 6-1 win. Matt Dowell of WACH Fox questioned Istomin's energy at the time:
Matt Dowell @TheMattDowell
Players like Istomin, who's playing Nadal, make me wonder: "why are you even out there?" No belief, no effort to compete. #USOpen
Nadal won 58 percent of total points in a set that lasted just 33 minutes.
As the second set started, it appeared to be much of the same, as Nadal remained excellent with both his serve and receiving.
Istomin did bounce back by winning three straight games, but the Uzbekistan native hurt himself with four double-faults and 19 unforced errors compared to just seven winners in the set. Nadal eventually closed out the set with a 6-4 victory.
.@RafaelNadal is one step closer to advancing to the next round. He's up 2 sets over Denis Istomin. #usopen @MBUSA https://t.co/6lyqGMx1pe
The third set was more of the same, with the favorite looking smooth on the court, while his opponent couldn't avoid mistakes. Istomin missed two break chances and ended up falling 6-2.
Nadal remains one of the biggest names in the sport, but he has struggled with injuries in recent years and hasn't been great in Grand Slam tournaments. He won at Roland Garros in 2014 but hasn't reached the semifinals in any major over the last two years.
His wrist injury has limited him so far in 2016, forcing him to leave the French Open and not even compete in Wimbledon.
"I need to regain my confidence and play some weeks with no pain, which has not happened yet," Nadal told El Espanol heading into the U.S. Open, via Kamakshi Tandon of Tennis.com. "But if someone sees me playing and does not know [about the injury and layoff], I think it is not very noticeable, honestly."
The first-round win will hopefully provide some confidence, although things only get tougher with a second-round matchup against Andreas Seppi, who defeated Stephane Robert in four sets.
Milos Raonic, Gael Monfils and Roberto Bautista Agut also represent tough matchups in his draw, which could keep things interesting for Nadal going forward.
Follow Rob Goldberg on Twitter.


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10 Famous Faces Successfully Hidden By Incredible Make-Up
by Audrey Fox
Jul 23, 2013 July 23rd, 2013
Make-up design truly is one of the under-appreciated arts of cinema. Without it, you have a bunch of people running around with shiny faces in Halloween costumes. And the fact of the matter is, there are so many movies that simply could not be made without a dedicated team of artists creating model after model, up to their elbows in facial prosthetics and spirit gum. You might notice on this list that I didn't include people like Lon Chaney or Boris Karloff. Blasphemy, you might say. While their films contain what is undeniably some of the best makeup work ever, they were far more well-known with their makeup on than without. We can all easily picture the Phantom or Frankenstein, but I doubt most people could describe what those two men actually looked like in real life. For this article, I wanted to focus on famous actors whose appearances were so dramatically altered that the end result is virtually unrecognizable. By the way, for future reference:
10. Robin Williams - Mrs. Doubtfire
Being able to convincingly pass as a woman so that you can traumatize/sexually confuse your children is just one of the perks of having a make-up artist for a brother. When Robin Williams' wife wants a divorce and gains full custody of their three children, he decides that the only way for him to see his kids is to take pretty drastic measures. He poses as an elderly English nanny, who is quickly hired to watch his own children. Obviously that's the easiest solution to everyone's problems. But to be fair, he goes all out. Facial reconstruction mask, body suit, wig, and heavy makeup make him almost indistinguishable from a middle-aged woman. Robin Williams has even gone on record saying that during filming, he ventured out to a local adult bookstore to test out the costume, and completely went unnoticed. Well...as unnoticed as an elderly woman buying something at an adult bookshop can possibly be.
Beetlejuice Citizen Kane Monster The Fly Hannibal Mrs. Doubtfire mask Tootsie Planet Of The Apes
Posted On: 23rd Jul 2013
Audrey Fox
Audrey Fox is an ex-film student, which means that she prefers to spend her days in the dark, watching movies and pondering the director's use of diegetic sound. She currently works as an entertainment writer, joyfully rambling about all things film and television related. Add her on Twitter at @audonamission and check out her film blog at 1001moviesandbeyond.com.
See more from Audrey


ViVAH PHOTOS is wedding photography services provided by PHOTOARTIO. We are located in Pune, India and provide wedding photography services all over world.
Vivah Photos did a pre-wedding photo shoot in Pune.


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By Zia H Shah on May 8, 2019 • ( 1 Comment )
Jefferson Bible, A Bridge To Modern Islam, Would You Care to Travel?
President Thomas Jefferson. Long before President Barrack Hossein Obama, Jefferson was the first US President accused of being a Muslim
Written and collected by Zia H Shah MD, Chief Editor of the Muslim Times
The Life and Morals of Jesus of Nazareth, commonly referred to as the Jefferson Bible, refers to one of two religious works constructed by Thomas Jefferson. The first, The Philosophy of Jesus of Nazareth, was completed in 1804, but no copies exist today.[1]The second, The Life and Morals of Jesus of Nazareth, was completed in 1820 by cutting and pasting with a razor and glue numerous sections from the New Testament as extractions of the doctrine of Jesus. Jefferson's condensed composition is especially notable for its exclusion of all miracles by Jesus and most mentions of the supernatural, including sections of the four gospels that contain the Resurrection and most other miracles, and passages that portray Jesus as divine.[2][3][4][5]
Scan of the title page of original copy of The Life and Morals of Jesus of Nazareth (Jefferson Bible; c. 1820) by Thomas Jefferson (1743 – 1826). Scanned by The Smithsonian.
Jefferson bought a two-volume Qur'an in 1765, 11 years before he wrote the Declaration of Independence. He was a law student at the time, and he would have considered the sacred text a source of law. The founder bought the British George Sale's "translation," the first directly from Arabic to English. With his Qur'anic translation, Sale also included a two-hundred-page overview of Islamic history, belief and ritual that was far more accurate than previous accounts.
He had owned a copy of the Qur'an for more than half a century before he created his Bible. Could the sublime and absolute Monotheism of the Qur'an have directed him away from the divinity of Jesus of Nazareth and Trinity?
In an 1803 letter to Joseph Priestley, Jefferson stated that he conceived the idea of writing his view of the "Christian System" in a conversation with Dr. Benjamin Rush during 1798–99. He proposes beginning with a review of the morals of the ancient philosophers, moving on to the "deism and ethics of the Jews", and concluding with the "principles of a pure deism" taught by Jesus, "omitting the question of his deity". Jefferson explains that he does not have the time, and urges the task on Priestley as the person best equipped to accomplish it.[6]
Jefferson accomplished a more limited goal in 1804 with The Philosophy of Jesus of Nazareth, the predecessor to The Life and Morals of Jesus of Nazareth.[7] He described it in a letter to John Adams dated October 12, 1813:
In extracting the pure principles which he taught, we should have to strip off the artificial vestments in which they have been muffled by priests, who have travestied them into various forms, as instruments of riches and power to themselves. We must dismiss the Platonists and Plotinists, the Stagyrites and Gamalielites, the Eclectics, the Gnostics and Scholastics, their essences and emanations, their logos and demiurges, aeons and daemons, male and female, with a long train of … or, shall I say at once, of nonsense. We must reduce our volume to the simple evangelists, select, even from them, the very words only of Jesus, paring off the amphibologisms into which they have been led, by forgetting often, or not understanding, what had fallen from him, by giving their own misconceptions as his dicta, and expressing unintelligibly for others what they had not understood themselves. There will be found remaining the most sublime and benevolent code of morals which has ever been offered to man. I have performed this operation for my own use, by cutting verse by verse out of the printed book, and arranging the matter which is evidently his, and which is as easily distinguishable as diamonds in a dunghill. The result is an octavo of forty-six pages, of pure and unsophisticated doctrines.[6]
Jefferson wrote that "The doctrines which flowed from the lips of Jesus Himself are within the comprehension of a child[8]". He explained these doctrines were such as were "professed & acted on by the unlettered apostles, the Apostolic fathers, and the Christians of the 1st century[6]". In a letter to Reverend Charles Clay, he described his results:
Probably you have heard me say I had taken the four Evangelists, had cut out from them every text they had recorded of the moral precepts of Jesus, and arranged them in a certain order; and although they appeared but as fragments, yet fragments of the most sublime edifice of morality which had ever been exhibited to man[9]".
Jefferson never referred to his work as a Bible, and the full title of this 1804 version was The Philosophy of Jesus of Nazareth, being Extracted from the Account of His Life and Doctrines Given by Matthew, Mark, Luke and John; Being an Abridgement of the New Testament for the Use of the Indians, Unembarrased [uncomplicated] with Matters of Fact or Faith beyond the Level of their Comprehensions.[10]
Jefferson frequently expressed discontent with this earlier version. The Life and Morals of Jesus of Nazareth represents the fulfillment of his desire to produce a more carefully assembled edition.
Using a razor and glue, Jefferson cut and pasted his arrangement of selected verses from the King James Version[11] of the gospels of Matthew, Mark, Luke, and John in chronological order—putting together excerpts from one text with those of another to create a single narrative. Thus he begins with Luke 2 and Luke 3, then follows with Mark 1 and Matthew 3. He provides a record of which verses he selected, and of the order he chose in his Table of the Texts from the Evangelists employed in this Narrative and of the order of their arrangement.
Consistent with his naturalistic outlook and intent, most supernatural events are not included in Jefferson's heavily edited compilation. Paul K. Conkin states that "For the teachings of Jesus he concentrated on his milder admonitions (the Sermon on the Mount) and his most memorable parables. What resulted is a reasonably coherent, but at places oddly truncated, biography. If necessary to exclude the miraculous, Jefferson would cut the text even in mid-verse."[12] Historian Edwin Scott Gaustad explains, "If a moral lesson was embedded in a miracle, the lesson survived in Jeffersonian scripture, but the miracle did not. Even when this took some rather careful cutting with scissors or razor, Jefferson managed to maintain Jesus' role as a great moral teacher, not as a shaman or faith healer."[13]
Therefore, The Life and Morals of Jesus of Nazareth begins with an account of Jesus' birth without references to angels (at that time), genealogy, or prophecy. Miracles, references to the Trinity and the divinity of Jesus, and Jesus' resurrection are also absent from his collection.[14]
No supernatural acts of Christ are included at all in this regard, while the few things of a supernatural nature include receiving of the Holy Spirit,[15] angels,[16] Noah's Ark and the Great Flood,[17] the Tribulation,[18] the Second Coming,[19] the resurrection of the dead,[20] a future kingdom,[19][21] and eternal life,[22] Heaven,[23] Hell[24] and punishment in everlasting fire, the Devil,[25] and the soldiers falling backwards to the ground in response to Jesus stating, "I am he."[26]
After completion of the Life and Morals, about 1820, Jefferson shared it with a number of friends, but he never allowed it to be published during his lifetime.
The most complete form Jefferson produced was inherited by his grandson, Thomas Jefferson Randolph, and was acquired in 1895 by the National Museum in Washington. [36][37]The book was later published as a lithographic reproduction by an act of the United States Congress in 1904. Beginning in 1904 and continuing every other year until the 1950s, new members of Congress were given a copy of the Jefferson Bible. Until the practice first stopped, copies were provided by the Government Printing Office. A private organization, the Libertarian Press, revived the practice in 1997.[38][39]
In January 2013, the American Humanist Association published an edition of the Jefferson Bible, distributing a free copy to every member of Congress and President Barack Obama.[40] A Jefferson Bible For the Twenty-First Century adds samples of passages that Jefferson chose to omit, as well as examples of the "best" and "worst" from the Hebrew Bible, the Quran, the Bhagavad Gita, the Buddhist Sūtras, and the Book of Mormon.[41]
The Smithsonian published the first full-color facsimile[42] of the Jefferson Bible on November 1, 2011. Released in tandem with a Jefferson Bible exhibit at the National Museum of American History, the reproduction features introductory essays by Smithsonian Political History curators Harry R. Rubenstein and Barbara Clark Smith, and Smithsonian Senior Paper Conservator Janice Stagnitto Ellis. The book's pages were digitized using a Hasselblad H4D50-50 megapixel DSLR camera and a Zeiss 120 macro lens, and were photographed by Smithsonian photographer, Hugh Talman.[43]
The entire Jefferson Bible is available to view, page-by-page, on the Smithsonian National Museum of American History's website.[44] The high-resolution digitization enables the public to see the minute details and anomalies of each page.
The text is in the public domain and is freely available on the Internet.
Rejecting the resurrection of Jesus, the work ends with the words: "Now, in the place where He was crucified, there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. There laid they Jesus. And rolled a great stone to the door of the sepulchre, and departed." These words correspond to the ending of John 19 in the Bible.
Jefferson built a shining bridge from Trinitarian understanding of Monotheism to sublime Unitarianism and Islam.
Do you care to travel?
A few suggested viewing and reading:
Book Review: Thomas Jefferson's Qur'an: Islam and the Founders
One of the Best English Translations of the Quran Now Available Online
Video: How Jesus Became God, by Prof. Bart Ehrman?
Saint Augustine did build a bridge from Christian tradition to Islam! https://t.co/eHmTUFnNLK pic.twitter.com/CKbnO3yY7B
— Zia H Shah (@ZiahShah1) January 18, 2016
^ Tay, Endrina. "The Philosophy of Jesus of Nazareth". Monticello.org. monticello.org. Retrieved July 20, 2017.
^ R.P. Nettelhorst. "Notes on the Founding Fathers and the Separation of Church and State". Quartz Hill School of Theology. Archived from the original on October 16, 2017. Retrieved October 16, 2017. Thomas Jefferson created his own version of the gospels; he was uncomfortable with any reference to miracles, so with two copies of the New Testament, he cut and pasted them together, excising all references to miracles, from turning water to wine, to the resurrection.
^ Jefferson, Thomas, The Writings of Thomas Jefferson, ed. Lipscomb, 10:376-377.
^ Thomas Jefferson's Abridgement of the Words of Jesus of Nazareth (Charlottesville: Mark Beliles, 1993), 14.
^ Jump up to:a b c Excerpts from the Correspondence of Thomas Jefferson Archived December 14, 2010, at the Wayback Machine Retrieved March 30, 2007
^ Unitarian Universalist Historical Society profile of Jefferson. Retrieved March 30, 2007
^ Jefferson, Thomas (1830). Memori, Correspondence, and Miscellanies vol. 4. Boston: Gray and Bowen. p. 242.
^ Jefferson, Thomas. The Writings of Thomas Jefferson. Lipscomb. p. 14:232–233.
^ Randal, Henry S., The Life of Thomas Jefferson, vol. 3 (New York: Derby & Jackson, 1858), 654.
^ Jefferson Bible Angelfire.com
^ Paul K. Conkin, quoted in Jeffersonian Legacies, edited by Peter S. Onuf, p. 40
^ Edwin Scott Gaustad, Sworn on the Altar of God: A Religious Biography of Thomas Jefferson, p 129
^ Reece, Erik (December 1, 2005). "Jesus Without The Miracles – Thomas Jefferson's Bible and the Gospel of Thomas". Harper's Magazine, v. 311, n. 1867. Archived from the original on February 18, 2006.
^ "The Book, Page 40 – The Jefferson Bible, National Museum of American History, Smithsonian Institution".
^ Jump up to:a b "The Book, Page 67 – The Jefferson Bible, National Museum of American History, Smithsonian Institution".
^ Sworn on the Altar of God: A Religious Biography of Thomas Jefferson, p. 131
^ American Indians and Christianity Oklahoma Historical Society
^ Library of Congress exhibit, American Indians of the Pacific Northwest
^ Jefferson's Notes on Virginia Archived February 21, 2011, at the Wayback Machine, University of Virginia Library, p. 210
^ TREATY WITH THE KASKASKIA, 1803
^ Smithsonian magazine, Secretary Clough on Jefferson's Bible, October 2011
^ Jump up to:a b Cyrus Adler, Introduction to the Jefferson Bible Archived November 23, 2010, at the Wayback Machine
^ Forrest Church, The Jefferson Bible: The Life and Morals of Jesus of Nazareth, p. 20
^ Letter from Thomas Jefferson to Ezra Stiles Ely, June 25, 1819, Encyclopedia Virginia
^ The Conservation of the Jefferson Bible at the National Museum of American History by Laura Bedford, Janice Stagnitto Ellis, and Emily Rainwater (cool.conservation-us.org)
^ https://cool.conservation-us.org/coolaic/sg/bpg/annual/v31/bp31-05.pdf
^ Hitchens, Christopher (January 9, 2007). "What Jefferson Really Thought About Islam". Slate. Retrieved January 24, 2007.
^ "Writing". Archived from the original on March 10, 2006.
^ "Humanists slice and dice the world's sacred texts – Religion News Service". Religion News Service.
^ "Humanists Create New 'Jefferson Bible;' Deliver Copies to Obama, Congress". Christian Post.
^ Jump up to:a b c G. Wayne Clough (October 2011). "Secretary Clough on Jefferson's Bible". Smithsonian Magazine. Archived from the original on April 8, 2013. Retrieved November 8, 2011.
^ Jefferson, Thomas (2011). The Jefferson Bible, Smithsonian Edition: The Life and Morals of Jesus of Nazareth. Smithsonian Books. ISBN 978-1-58834-312-3.
^ "Thomas Jefferson's Bible – The Jefferson Bible, National Museum of American History, Smithsonian Institution".
^ "History, Travel, Arts, Science, People, Places – Smithsonian".
Categories: Americas, Bible, Catholic Church, Catholicism, Catholics, Christianity, Highlight, The Muslim Times
Tagged as: Jefferson Bible
Women Can be Queens, Astronauts and Presidents but Not Deacons
On the banks of the Tigris, the lost grave of Scottish shepherd David Bell takes us deep into Iraq's bloody past
Zia H Shah says:


text:
/*	%TITLE "Lookup a File in a Text Library"
 */
#pragma module libr_lookup "V3.6 Calico"

/*
 *	COPYRIGHT (C) 1987 BY
 *	Computer Management Center, Inc.
 *	Idaho Falls, Idaho.
 *
 * This software is furnished under a license and may be used and
 * copied only in accordance with terms of such license and with
 * the inclusion of the above copyright notice.  This software or
 * any other copies thereof may not be provided or otherwise made
 * available to any other person.  No title to and ownership of
 * the software is hereby transferred.
 *
 * The information in this software is subject to change without
 * notice and should not be construed as a commitment by
 * Computer Management Center, Inc.
 *
 * CMC assumes no responsibility for the use or reliability of
 * its software on equipment which is not supported by CMC.
 *
 *++
 *
 * Abstract:HELP
 *	.p
 *	This function will search a library for a specified
 *	key, and return a status depending on if it can be
 *	found or not.
 *
 * Parameter:
 *
 *	LIB_NAME$
 *		Passed name of library to search.
 *
 *	KEY_NAME$
 *		Passed name of key to search for.
 *
 *	Returns a status code.
 *
 * Example:
 *
 *	ST% = LIBR_LOOKUP("HELP_GL", "ADDRESS")
 *
 * Compile:
 *
 *	$ CC/G_FLOAT FUNC_SOURCE:LIBR_LOOKUP
 *	$ LIB FUNC_LIB:CMC_3VECTOR/REP LIBR_LOOKUP
 *	$ DELETE LIBR_LOOKUP.OBJ;*
 *
 * Author:
 *
 *	07/01/87 - Kevin Handy
 *
 * Modification history:
 *
 *	07/19/88 - Kevin Handy
 *		Removed defaulting to REF:
 *
 *	11/30/88 - Kevin Handy
 *		Modified to close library if open fails.
 *
 *	07/29/93 - Kevin Handy
 *		Converted to C.
 *
 *	04/17/95 - Kevin Handy
 *		(V3.6)
 *		Update to V3.6 coding standards.
 *
 *	05/27/99 - Kevin Handy
 *		Modify so will compile in DEC-C without errors
 *		(module)
 *--
 */

/*
 * Include files
 */
#include <stdio.h>
#include <descrip.h>
#include <string.h>
#include "func_include:library.h"

/*
 * Local variables
 */
static $DESCRIPTOR(tlb_text, ".TLB");

/*
 * Main function
 */
long libr_lookup(struct dsc$descriptor *lib_name,
	struct dsc$descriptor *key_name)
{
	/*
	 * Local variables
	 */
	long txrfa[2];
	long status;
	long retstatus = 1;
	unsigned long lr_index;

	/*
	 * Set up the control structure if necessary
	 */
	status = lbr$ini_control(&lr_index, &LBR$C_READ);

	if ((status & 1) == 0)
	{
		return(status);
	}

	/*
	 * Open the library function
	 */
	status = lbr$open(&lr_index, lib_name, 0l, &tlb_text);

	if ((status & 1) == 0)
	{
		retstatus = status;
		goto CloseLibrary;
	}

	/*
	 * Search for key in file
	 */
	status = lbr$lookup_key(&lr_index, key_name, &txrfa);

	if ((status & 1) == 0)
	{
		retstatus = status;
		goto CloseLibrary;
	}

	/*
	 * Close library file
	 */
 CloseLibrary:
	lbr$close(&lr_index);

	return(retstatus);
}

redpajama_set_name: RedPajamaGithub


text:
Q: Probability and Name of Distribution Suppose $X$ has PDF $f_X$ given by
\begin{align*}
f_X (x) = \begin{cases} \frac{\alpha x_0^\alpha} {x^{\alpha+1}} &\text{if $x ≥ x_0$,}\\
0 &\text{if $x < x_0$,}\end{cases}
\end{align*}
where $x_0 \gt 0$ and $\alpha \gt 0$ are given fixed parameters. What is the distribution of  $\log(\frac{X}{x_0})$? Give PDF and the name of the distribution.
I am little confused how to start this.
Let $Y=log(X/x_0) $, then $ F_Y= P(log(X/x_0) <= y)=F_X (x_0*e^y) $. Am I on the right track with this one?

A: This is the Pareto distribution. The natural logarithm of $X/x_0$ is exponentially distributed. See more details here.


text:
(Redirected from Women)
Human-woman.png
Image of a woman on the Pioneer plaque sent to outer space.
A woman is an adult female human being, as contrasted to a man, an adult male, and a girl, a female child. The term woman (irregular plural: women) is used to indicate biological sex distinctions, cultural gender role distinctions, or both.
2 Biology and sex
3 Legal rights of women historically
3.1 Mosaic law
4 Culture and gender roles
5.1 Slang
5.2 Vulgar terms
The English term "man" (from Proto-Germanic mannaz "man, person") and words derived therefrom can designate any or even all of the human race regardless of their gender or age. This is indeed the oldest usage of "man". In Old English the words wer and wyf (also wæpman and wifman) were what was used to refer to "a man" and "a woman" respectively, and "man" was gender neutral. In Middle English man displaced wer as term for "male human," whilst wyfman (which eventually evolved into woman) was retained for "female human." Man does continue to carry its original sense of "Human" however, resulting in an asymmetry sometimes criticized as sexist. [1] (http://dictionary.reference.com/search?q=man)
Biology and sex
Biological factors are not the sole determinants of whether persons are considered, or consider themselves, women. Some women can have abnormal hormonal or chromosomal differences (such as congenital adrenal hyperplasia or other intersex conditions), and there are women without typical female physiology (trans, transgendered or transsexual women). (See gender identity.)
In terms of biology, the female sex organs are involved in the reproductive system, whereas the secondary sex characteristics are involved in attracting a mate or nurturing children. Most non-transexual women have the karyotype 46,XX, but around one in a thousand will be 47,XXX and one in 2500 will be 45,X.
Bouguereau_venus_detail.jpg
Detail from Bouguereau's The Birth of Venus
The human female reproductive system
Although fewer females than males are born (the ratio is around 1:1.05), women are more common in the adult population (about a 1.04:1 ratio). Women have a lower death rate than men, even in the uterus, living on average five years longer due to a combination of factors: genetics (redundant and varied genes present on sex chromosomes in women); sociology (such as not being expected in most countries to perform military service); health-impacting choices (such as suicide or the use of cigarettes and alcohol); the presence of the female hormone estrogen, which has a cardioprotective effect in premenopausal women; and the effect of high levels of androgens in men.
After the onset of menarche, most women are able to become pregnant and bear children. The study of female reproduction and reproductive organs is called gynaecology. Women generally reach menopause in their late 40s or early 50s, at which point their ovaries cease producing estrogen and they can no longer become pregnant.
In general, women suffer from the same illnesses as men; however there are some sex-related illnesses that are found more commonly or exclusively in women.
Legal rights of women historically
See article Legal rights of women.
Some early legal systems that are the antecedents of modern systems formalized female dependency.
Mosaic law
In the Mosaic law, divorce was a privilege of the husband only: the vow of a woman might be disallowed by her father or husband, and daughters could inherit only in the absence of sons (and then they were required to marry within their tribe). The guilt or innocence of a wife accused of adultery might be tried by the ordeal of the bitter water. Besides these instances, which illustrate the subordination of women (2 Deut. xxiv. 1. Numb. xxx. 3-Numb. xxvii., xxxvi. Numb. v. II.), there was much legislation dealing with, inter alia, offences against chastity, and marriage of a man with a captive heathen woman or with a purchased slave. Far from second marriages being restricted, as they were by Christian legislation, it was the duty of a childless widow to marry her deceased husband's brother.
Culture and gender roles
Weaving_profile.jpg
A Bangladeshi woman weaving. Textile work has historically been considered a female occupation in some cultures.
Main article: gender role
From prehistory, women, like men, have assumed a particular cultural role. In hunter-gatherer societies, women have almost always been the gatherers of plant foods, while men have hunted meat. Because of their intimate knowledge of plant life, most anthropologists argue that it was women who led the Neolithic Revolution and became history's first pioneers of agriculture.
In more recent history, the gender roles of women have changed greatly. Traditional gender roles for middle-class women typically involved domestic tasks emphasizing child care, and did not involve entering employment for wages. For poorer women, especially among the working classes, this often remained an ideal, for economic necessity has long compelled them to seek employment outside the home, although the occupations traditionally open to working-class women were lower in prestige and pay than those open to men. Eventually, restricting women from wage labor came to be a mark of wealth and prestige in a family, while the presence of working women came to mark a household as being lower-class.
The women's movement is in part a struggle for the recognition of equality of opportunity with men, and for equal rights irrespective of sex, even if special relations and conditions are willingly incurred under the form of partnership involved in marriage. The difficulties of obtaining this recognition are due to historical factors combined with the habits and customs history has produced. Through a combination of economic changes and the efforts of the feminist movement in recent decades, however, women in most societies now have access to careers beyond the traditional one of "homemaker".
These changes are among the foci of the academic field of women's studies.
The English language's original word for "woman" was Old English wīf, akin to German Weib; it later became the modern word "wife." The modern word "woman" etymologically derives from wīfmann, with the addition of mann, "person", from Germanic mannaz. This formation is peculiar to English. The equivalents for "man" in Old English were wer (a cognate of Latin vir, "man") and wǣpnedmann, literally "weaponed person". Man continues to carry its original sense of "Human", though that usage is increasingly discouraged and regarded as sexist.
Two_young_girls_at_Camp_Christmas_Seals.jpg
Two young girls
The word girl originally meant "young person of either sex"; it was only around the beginning of the 16th century that it came to mean specifically a female child. Nowadays girl is also often used colloquially to refer to a young or unmarried woman. Since the early 1970s, feminists have challenged such usage, and today, using the word in the workplace (as in office girl) is typically considered inappropriate in the United States and United Kingdom because it implies a view of women as infantile. The use remains commonplace in several other English-speaking countries.
Conversely, in certain non-Western cultures which link family honor with female virginity, the word girl is still used to refer to a never-married woman; in this sense it is used in a fashion roughly analogous to the obsolete English maid or maiden. Referring to an unmarried female as woman can, in such a culture, imply that she is sexually experienced, which would be an insult to her family.
In more informal settings, the use of girl to refer to an adult female is also common practice in certain usage (such as girls' night out), even among elderly women. In this sense, girl may be considered to be the analogue to the British word bloke for a man. Some regard non-parallel usages, such as men and girls, as offensive.
There are various words used to refer to the quality of being a woman. The term "womanhood" merely means the state of being a woman; "femininity" is used to refer to a set of supposedly typical female qualities associated with a certain attitude to gender roles; "womanliness" is like "feminity", but is usually associated with a different view of gender rôles; "femaleness" is a general term, but is often used as shorthand for "human femaleness"; "distaff" is an archaic adjective derived from women's conventional rôle as a spinner, now used only as a deliberate archaism; "muliebrity" is a neologism meant to provide a female counterpart of "virility", but used very loosely, sometimes to mean merely "womanhood", sometimes "femininity", and sometimes even as a collective term for women.
Zanzibar_woman.jpg
Zanzibar woman, c. 1890
There are also many slang terms to refer to women; these have existed throughout history, and change over time. Some of those common in contemporary usage are:
bird: primarily a Britishism, most women see it as demeaning. Others celebrate it with events such as "hen parties".
Bitch: originally, and still widely used as, a pejorative term, particularly as applied to women perceived as aggressive, this is now used more casually in some communities in the UK, (particularly in ebonics [McWhorter 2003], and even affectionately, especially between women [McWhorter 2005]), though it remains a predominantly offensive term.
Chick: literally a young chicken or young bird of any kind, this term is mildly offensive to some women who interpret it to be infantalizing or objectifying; it is chiefly an Americanism. It is sometimes claimed that the usage derives from the Spanish chica (girl), but neither the Oxford English Dictionary nor Merriam-Webster supports this derivation. The word chick was used in a gender-neutral sense to mean "human child" at least as early as the fourteenth century. The popularity of the usage in North America may, nonetheless, be due in part to its similarity to the Spanish word.
Sister: a term which women rarely use when addressing each other; it is associated with, although by no means exclusive to, African American idiom. The same term is used within feminism, and also in the transsexual community in referring to other transsexuals.
Sheila: commonly used in Australia.
Several older pejorative terms used by men, such as broad or skirt, are now archaic, and rarely encountered.
Authors often create new euphemisms or other terms to refer to women, an example being the use of the word burger on the American television sitcom The Cosby Show to refer to an attractive female.
Vulgar terms
In some cultural groups, terms considered extremely offensive to most women (e.g., bitch, cunt, or ho) are used to refer to women in general. Many terms that refer to women's physical appearance (e.g., hottie, a sexually attractive woman) see wide use, but many consider them to imply sexual objectification, although many heterosexual women use hunk to describe an equivalent man.
Famous women in history
Female roles in the World Wars
Gender and sexuality studies
Girl Scouts of America
Heroines in literature
List of women poets
New Woman
Nü shu, the women-only language
Olympic medalists in athletics (women)
Role of women in Judaism
Sex in advertising
Taliban treatment of women
White slave trade
Women in science fiction
Women science fiction authors
Women in Iran
FemBio - Notable Women International (http://www.fembio.org/default.shtml)
Roget's II: The New Thesaurus, (Boston: Houghton Mifflin, 2003 3rd edition) ISBN 0618254145
McWhorter, John. 'The Uses of Ugliness', The New Republic Online, January 31, 2002 (http://www.powells.com/review/2002_01_31.html) Retrieved May 11 2005 ["bitch" as an affectionate term]
McWhorter, John. Authentically Black: Essays for the Black Silent Majority (New York: Gotham, 2003) ISBN 1592400019 [casual use of "bitch" in ebonics]af:Vrou
bn:নারী ca:Dona da:Kvinde de:Frau es:Mujer fi:Nainen fr:Femme ga:Bean gd:Bean he:אישה hi:औरत it:Donna ja:女性 nl:Vrouw nds:Fru pl:Kobieta ru:Женщина scn:Fimmina sv:Kvinna zh:女性 ""
Retrieved from "https://academickids.com:443/encyclopedia/index.php/Woman"
Categories: Humans | Sex
This page has been accessed 23125 times.


text:
Q: How to make 2 decimals place in javaScript I need to show 2 decimals place after the total amount of payment.
I have tried this way:
  cart.itemsPrice = cart.cartItems.reduce(
    (acc, item) => acc + (item.price * item.qty).toFixed(2),
    0
  );

then output show me like this:

$0269.97179.9888.99

I don't konw why,
then If I try to like this:
 cart.itemsPrice = cart.cartItems.reduce(
    (acc, item) => acc + Math.round(item.price * item.qty).toFixed(2),
    0
  );

then still I got the same garbage value
Any Suggestion please.

A: Ok, toFixed returns a string (see docs).
So when you are trying to add a number to a string, it just converts the number to a string and adds two strings. You can convert back value to number by using "+" operator acc + +value.toFixed(2);
So it would be better to perform toFixed method on the result of your reduce function. Math.round should also work for you (Math.round(value*100)/100) (see docs).
console.log((3.033333).toFixed(2) + 4.5) // will print 3.034.5

cart.itemsPrice = (cart.cartItems.reduce(
  (acc, item) => acc + (item.price * item.qty),
  0
)).toFixed(2);

A: You need apply toFixed(2) on whole.
cart.itemsPrice = cart.cartItems.reduce(
    (acc, item) => acc + (item.price * item.qty),
    0
  ).toFixed(2);

A: Try using this or if possible can you share the array of cart.cartItems.
cart.itemsPrice = cart.cartItems.reduce(
    (acc, item) => acc + (item.price.toFixed(2) * item.qty.toFixed(2)).toFixed(2),
    0
  );