Located in the centre of the Châteaux of the Loire Valley on the shady banks of the Vienne, the Le Parc des Allais campsite is a full-sized holiday park endowed with a wonderful pond.
Experience your dream holiday at the Le Parc des Allais campsite in Indre-et-Loire. The campsite offers you a warm welcome, allowing you to enjoy an extraordinary setting and quality service. The campsite is 46 km south of Tours and 40 minutes' drive away from Futuroscope.
Spread out over 16 hectares of vast wooded area, the campsite provides many activities for children and adults alike. It has a beautiful water park! This campsite—complete with indoor pool, paddling pool, outdoor pool and water slide—is a joy to stay at if you like fountains and other water features.
The peace and serenity of the Parc des Allais campsite allows you to revitalise yourself and relax. Those looking for entertainment can exert themselves on the sports field or participate in the events on offer (karaoke, group games). Fishing enthusiasts can indulge their passion at the pond.
For hikers or fans of historical tours, the châteaux in the Loire Valley are the big attractions of the region. Your jaunts will also give you the chance to taste the local cuisine and discover other pieces of cultural and historical heritage that are carefully guarded in the many villages of the region.
Noyant-De-Touraine railway station (8 km).
Head in the direction of Noyant-De-Touraine, then Pouzay, and then follow Trogues.
Tours Val de Loire Airport (49 km).
and don't forget to take a tour of its wines and vineyards.
The Centre region has a wealth of activities to be experienced as soon as possible. Discover magnificent views here and there while trying out different sports, such as: mountain biking, speleology, climbing, and hiking.


This process and system-related disconnect leads to lost sales opportunity, lower Gross Margin on Inventory Investment (GMROII), and lower customer satisfaction rates.
This Aberdeen Group Analyst Insight highlights the best practices of leading manufacturers and retailers that care about the integrated view of commerce-enabled order management, customer fulfillment, unified inventory, and balanced supply chain.
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Complete the form on this page to receive the complimentary report.


"The Secret Life of Pets"
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Back to Home page WISE/Mr. Gabriel Sanchez Zinny
Mr. Gabriel Sanchez Zinny
Director, National Institute of Education Technology (Argentina)
Mr. Gabriel Sanchez Zinny is an entrepreneur focused on education and the improvement of educational quality in Latin America. He is the Founder and former president of KUEPA, a blended learning Initiative in Latin America. In December 2015, he was assigned as the Director of Argentina's National Institute of Education Technology.
In 2002, he launched the Argentina program, as Director of the Woodrow Wilson International Center for Scholars. In 2000 he became Founder and CEO of Edunexo.com, a software company in the education sector, dedicated to providing services for schools and universities and digital solutions to governments, with presence in 5 countries and 50 employees.

redpajama_set_name: RedPajamaCommonCrawl


text:
Q: chef bootstraping clinet installing on plain AWS EC2 instances I am trying to learn Chef and started installing its components. I have three micro EC2 RHEL7.X instances running on AWS. In those, one EC2 configured as chef-server, second Ec2 as workstation perfectly. But, when i try to bootstrap third EC2 from work station, i always get the following ERROR.
I used the bellow commands to install the client from workstation.
 knife bootstrap -.-.-.- -x root -P password --node-name client ==> i do not have any password set for the client EC2 instance

Also tried
 knife bootstrap -.-.-.- --ssh-user ec2-user --sudo -i ./some.pem --run-list webserver
  knife bootstrap -.-.-.- --ssh-user ec2-user --sudo --identity-file ./some.pem --run-list webserver

Got Error
ERROR: Net::SSH::AuthenticationFailed: Authentication failed for user ec2-user@-.-.-.-@-.-.-.-

But never get this working. I know there are some AWS existing utilities around Chef but i want to use only with normal EC2 instances.
Any help on how can i do this in this scenario.

A: I created the SSL key for workstation and then added that key in client's "/home/ec2-user/.ssh/authorized_keys" and then ran the below command from workstation which got worked
knife bootstrap -.-.-.- --ssh-user ec2-user --sudo --identity-file /home/ec2-user/keyworkstation --node-name client

redpajama_set_name: RedPajamaStackExchange


The James Bond stunt driver blasted down a nine-mile ski slope at ridiculous speeds.
Stay out of the splash zone.
The Libyan Air Force may want to rethink it's safety standards.
Thirty years later, a look back at a truly WTF stunt.
To the tune of death metal, of course.
From silent film cowboys to the fast and furiously impossible, Hollywood chases are still just as glorious.


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Home » Reviews » CD » R » Royal Hunt –…e How to Live
Royal Hunt – Show Me How to Live
Show Me How to Live
by Jorge "The Zarto" Zamudio at 26 December 2011, 8:27 PM
ROYAL HUNT, clearly a big name in the worldwide Metal scene, especially known to those who always loved the symphonic sound in the Power / Progressive style. The core fans (including me) must be more than happy with this album, not only for its sound, the lyrics or the return to the classic style, keeping the modernity as a high stake in the new record, but to the fact that D.C. Cooper returned to sing. I have been waiting 13 years for this moment, and hell yeah!!, it was not disappointing. He is better than ever, reaching all the levels with his voice and still remembering the "Paradox" memento, a time when I thought there was no better band in this style than ROYAL HUNT.
Now let's focus on this release, Andre "Mastermind" Andersen, has chosen to bring back what made them famous: the Neo Classical mix with the melodic Metal, making ROYAL HUNT's established style beginning to show signs of age, and don't get me wrong, when I say this, it is because that ROYAL HUNT is starting to become a classic in the music world, a place well-earned with all the talent that has been out from each and every song in the past and in this release. Operatic "Metal" voices, symphonies made only with the keyboards, hard riffs, catchy rhythms, easy-to-learn lyrics; a perfect reunion of this elements in only 7 songs, something very outstanding if I may say, because some "great" bands try the same in 14 or 15 songs, and not even a single one is good enough to compare with ROYAL HUNT tracks.
So, after all the praises I've written, I can only say that listening to this has made me very happy, full of energy and eager to hear more of this "new" line-up. And to those who still do not believe me I only could tell: "Whoever's path you've crossed, whatever's hurting most, It´ll all be washed away… a hard rain is coming".
1. One More Day
2. Another Man Down
3. An Empty Shell
4. Hard Rain's Coming
5. Half Past Loneliness
6. Show Me How To Live
7. Angel's Gone
André Andersen– Keyboards
D.C. Cooper– Vocals
Jonas Larsen– Guitars
Andreas Passmark– Bass
Allan Sørensen- Drums
Record Label: Frontiers Records


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People these days are very much busy with their schedules, and they do not have enough time to go some places and make some new friends and chat with them. However, people can easily access the internet, and there are websites where people can talk with each other, and they can make new friends in the websites through video chats.
If you have an internet connection in your home or your smartphones, then you can do anything you want virtually. You can make new friends, and you can talk with them, and this is the reason why today social networking is the biggest platform to communicate with each other. People do not have time to talk with their neighbors also, and they communicate through social Medias.
You can find the chatmeet alternative in various websites, but the best experience you will get on the website https://www.yuyyu.tv/ and this website is very much helpful and very user-friendly. You can talk with friends you do not know.
This is the best thing offered by the website that you can make new friends and maybe you partner is waiting for the website, and you do not know. So do not waste your time but open your computer or your mobile phones and visit the website and make some friends and enjoy your life. You do not have to worry about the yuyyu tv because you will never find any frauds in the websites.


A good point to start is the astonishing discovery made couple of years ago by a group of researchers from the Zoological Society of London, who went to Panama to investigate social life of local wasps. The group was equipped with a cutting-edge technology, which it used over 6000 hours to track and monitor the movements of 422 wasps coming from 33 nests. What the researchers found out, has turned upside down their and our centuries-old stereotypes of the social insect's habits.
Indeed, ever since the concept of 'social insects' (embracing bees, termites, ants and wasps) was coined and popularized, a firm and hardly ever questioned belief was shared by the learned zoologists and the lay public: that the 'sociability' of insects is confined to the nest to which they belong – the place in which they have been hatched and to which they return every day of their life, bringing the spoils of their foraging ventures to be shared with the rest of the hive's natives. The possibility that some working bees or wasps would 'migrate', cross the boundaries between nests, abandon the hive of birth and join another one, a hive of choice, was seen (if it was ever contemplated) as an incongruous idea. It was axiomatically assumed instead that the 'natives', the born and therefore 'legitimate' members of the nest, would promptly chase the maverick newcomers away and destroy them in case they refuse to run.
As all axioms, or more to the point all convictions tacitly assumed, parts of doxa or commonsense, that belief was neither questioned nor tested. The thought of tracing the traffic between nests or hives did not occur either to ordinary folks or to the learned experts. For the scholars, the assumption that the socializing instincts are limited to the kith and kin, in other words to the community of birth and therefore of belonging, 'stood to reason'. For the ordinary folks, 'it was obvious'. Admittedly, the technical means to answer the question of inter-nest migration (electronic tagging of individual wasps) were not available – but they were not sought either, since the question as such was not considered worthy of being asked. Instead, a lot of research energy and funds were dedicated to the question how social insects spot a stranger in their midst so they could bar its access or chase it away: do they distinguish it by sight? By sound? By smell? By subtle nuances of conduct? The intriguing question was how the insects manage what we, the humans, with all our smart and sophisticated technology, only half succeed to achieve. That is, how they succeed in keeping the borders of 'community' watertight and to protect the separation of 'natives' from 'aliens' – of 'us' from 'them'.
What passes for 'reason', as much as what is taken to be obvious, tends however to change over time. It changes together with the human condition and with the challenges it posits. It tends to be praxeomorphic: it takes shape after the pattern of realities 'out there', perceived through the lenses/prism of human practices – of what humans currently know how to do, are trained, groomed and inclined to be doing – and do. Scholarly agendas as well as popular perceptions of reality are derivatives of mundane human practices. Problems encountered in daily human cohabitation decide the 'topical relevance' of issues and suggests the hypotheses which the research projects seek subsequently to confirm or disprove. In most cases, if no effort is made to test the received popular wisdom, it is not as much for the lack of research tools, as for the fact that common sense of the time does not suggest that such a test is needed and the research tools to conduct it need to be sought. But something must have happened to common human experience that nowadays casts doubt on the received wisdom: on the 'naturalness' and universality of the life-long determination of 'belonging' by birth.
What the news brought from Panama reveal is above anything else the astonishing reversal of perspective: the selfsame beliefs that not so long ago were imagined to be reflections of the 'state of nature', have been revealed now, retrospectively, to have been but projections upon the insects of the scholars' own human, all-too-human preoccupations and practices (though the kind of practices that are now dwindling and receding into past). Once the somewhat younger generation of scholars brought to the forest of Panama their own (and ours own) experience of the emergent life practices acquired and absorbed in the now cosmopolitan London, that 'multi-cultured' home of interlocked diasporas, they have duly 'discovered' the fluidity of membership and perpetual mixing of populations to be the norm also among social insects: and a norm apparently implemented in 'natural' ways, with no help of royal commissions, hastily introduced bills of law, high courts and asylum-seekers' camps… In this case, like in so many others, the praxeomorphic nature of human perception prompted them to find 'out there, in the world' what they have learned to do and are doing 'here, at home', and what we all carry in our heads or in our subconscious as an image of 'how things truly are'.
How could that be?! – asked the Londoners baffled by what they found, hardly believing at first the facts so different from what their teachers told them to expect. When they sought a convincing explanation of the wasps' of Panama bizarre ways and means, they found it expectedly in the warehouse of tested and familiar notions. Wishing to accommodate the unfamiliar in the familiar worldview, they decided that the newcomers allowed to settle 'could not be truly aliens' – strangers no doubt they were, but not as strange as the other, genuine strangers: 'they joined the nests of closely related wasps – cousins, maybe…' Such explanation put anxiety to rest: after all, the right of 'close relatives' to visit and to settle in the family home was always a birthright. But how do you know that the alien wasps were 'close relatives' of the natives? Well, they must have been, mustn't they, otherwise the insiders would've forced them to leave or killed them on the spot – QED.
But to cut a long story short: the difference between 'cognitive maps' carried in their heads by the older generations of entomologists, and that acquired/ adopted by the youngest, reflects the passage from the 'nation-building' stage in the history of modern states to the 'multicultural' phase in their history; more generally, from 'solid' modernity, bent on entrenching and fortifying the principle of territorial, exclusive and indivisible sovereignty, and on surrounding the sovereign territories with impermeable borders – to 'liquid' modernity, with its fuzzy and eminently permeable borderlines, the unstoppable (even if bewailed, resented and resisted) devaluation of spatial distances and the defensive capacity of the territory, and an intense human traffic across all and any frontiers. And as to the human daily-life practice: from the assimilatory pressures and expectations of impending uniformity, to the prospects of living permanently with variety and difference.
Human traffic goes nowadays both ways, frontiers are crossed from both sides. Britain, for instance, is today a country of immigration (even if the successive home secretaries go out of their way to be seen as trying hard to erect new barriers and stem the influx of foreigners); but also, according to the latest calculations, almost million and a half born Britons are currently settled in Australia, almost a million in Spain, several hundred thousand in Nigeria, even a dozen in the North Korea. The same applies to France, Germany, Poland, Ireland, Italy, Spain; in one measure or another, it applies to any bordered-off territory of the planet except a few remaining totalitarian enclaves that still deploy the anachronistic Panopticon-style techniques designed more to hold the inmates (state subjects) inside the walls (state borders) than to keep the aliens outside.
Population of almost every country is nowadays a collection of diasporas. Population of almost every sizeable city is nowadays an aggregate of ethnic, religious, lifestyle enclaves in which the line dividing 'insiders' and 'outsiders' is a hotly contested issue; while the right to draw that line, to keep it intact and make it unassailable, is the prime stake in the skirmishes for influence and battles for recognition that follow. Most of the states have passed by now and left behind their nation-building stage and so are no longer interested in 'assimilating' the incoming strangers (that is, forcing them to shake off and forfeit their separate identities and to 'dissolve' in the uniform mass of 'the natives'); and so the settings of contemporary lives and the yarn of which life experience is woven are likely to remain protean, variegated and kaleidoscopic for a long time to come. For all that matters and all we know, they may keep as well changing forever.
Cities, and particularly mega-cities like London, are the dustbins into which problems produced by globalization are dumped. They are also laboratories in which the art of living with those problems (though not of resolving them) is experimented with, put to the test, and (hopefully, hopefully…) developed. Most seminal impacts of globalization (above all, the divorce of power from politics, and the shifting of functions once undertaken by political authorities sideways, to the markets, and downward, to individual life-politics) have been by now thoroughly investigated and descibed in great detail. I will confine myself therefore to one aspect of the globalization process – too seldom considered in connection with the paradigmatic change in the study and theory of culture: namely, the changing patterns of global migration.
There were three different phases in the history of modern-era migration.
The first wave of migration followed the logic of the tri-partite syndrome: territoriality of sovereignty, 'rooted' identity, gardening posture (subsequently referred to, for the sake of brevity, as TRG). That was the emigration from the 'modernized' centre (read: the site of order-building and economic-progress – the two main industries turning out, and off, the growing numbers of 'wasted humans'), partly exportation and partly eviction of up to 60 million people, a huge amount by nineteenth century standards, to 'empty lands' (read: lands whose native population could be struck off the 'modernized' calculations; be literally uncounted and unaccounted for, presumed either non-existent or irrelevant). Native residues still alive after massive slaughters and massive epidemics, have been proclaimed by the settlers the objects of 'white man's civilizing mission'.
The second wave of migration could be best modeled as an 'Empire emigrates back' case. With dismantling of colonial empires, a number of indigenous people in various stages of their 'cultural advancement' followed their colonial superiors to the metropolis. Upon arrival, they were cast in the only worldview-strategic mould available: one constructed and practiced earlier in the nation-building era to deal with the categories earmarked for 'assimilation' – a process aimed at the annihilation of cultural difference, casting the 'minorities' at the receiving end of crusades, Kulturkämpfe and proselytizing missions (currently renamed, in the name of 'political correctness', as 'citizenship education' aimed at 'integration'). This story is not yet finished: time and again, its echoes reverberate in the declarations of intent of the politicians who notoriously tend to follow the habits of Minerva's Owl known to spread its wings by the end of the day. As the first phase of migration, the drama of the 'empire migrating back' is tried, though in vain, to be squeezed into the frame of the now outdated TRG syndrome.
The third wave of modern migration, now in full force and still gathering momentum, leads into the age of diasporas: a world-wide archipelago of ethnic/ religious/ linguistic settlements – oblivious to the trails blazed and paved by the imperialist-colonial episode and following instead the globalization-induced logic of the planetary redistribution of life resources. Diasporas are scattered, diffused, extend over many nominally sovereign territories, ignore territorial claims to the supremacy of local demands and obligation, are locked in the double (or multiple) bind of 'dual (or multiple) nationality' and dual (or multiple) loyalty. The present-day migration differs from the two previous phases by moving both ways (virtually all countries, including Britain, are nowadays both 'immigrant' or 'emigrant'), and privileging no routes (routes are no longer determined by the imperial/colonial links of the past). It differs also in exploding the old TRG syndrome and replacing it with a EAH one (extraterritoriality, 'anchors' displacing the 'roots' as primary tools of identification, hunting strategy).
The new migration casts a question mark upon the bond between identity and citizenship, individual and place, neighbourhood and belonging. Jonathan Rutherford, acute and insightful observer of the fast changing frames of human togetherness, notes that the residents of the London street on which he lives form a neighbourhood of different communities, some with networks extending only to the next street, others which stretch across the world. It is a neighbourhood of porous boundaries in which it is difficult to identify who belongs and who is an outsider. What is it we belong to in this locality? What is it that each of us calls home and, when we think back and remember how we arrived here, what stories do we share?
Living like the rest of us (or most of that rest) in a diaspora (how far stretching, and in what direction(s)?) among diasporas (how far stretching, and in what direction(s)?) has for the first time forced on the agenda the issue of 'art of living with a difference' – which may appear on the agenda only once the difference is no longer seen as a merely temporary irritant, and so unlike in the past urgently requiring arts, skills, teaching and learning. The idea of 'human rights', promoted in the EAH setting to replace/complement the TRG institution of territorially determined citizenship, translates today as the 'right to remain different'. By fits and starts, that new rendition of the human-rights idea sediments, at best, tolerance; it has as yet to start in earnest to sediment solidarity. And it is a moot question whether it is fit to conceive group solidarity in any other form than that of the fickle and fray, predominantly virtual 'networks', galvanized and continually re-modeled by the interplay of individual connecting and disconnecting, making calls and declining to reply them.
The new rendition of the human-rights idea disassembles hierarchies and tears apart the imagery of upward ('progressive') 'cultural evolution'. Forms of life float, meet, clash, crash, catch hold of each other, merge and hive off with (to paraphrase Georg Simmel) equal specific gravity. Steady and stolid hierarchies and evolutionary lines are replaced with interminable and endemically inconclusive battles of recognition; at the utmost, with eminently re-negotiable pecking orders. Imitating Archimedes, reputed to insist (probably with a kind of desperation which only an utter nebulousness of the project might cause) that he would turn the world upside down if only given a solid enough fulcrum, we may say that we would tell who is to assimilate to whom, whose dissimilarity/idiosyncrasy is destined for a chop and whose is to emerge on top, if we only were given a hierarchy of cultures. Well, we are not given it, and unlikely to be given soon.
We are all now, or fast become, like the wasps of Panama. But more exactly, it has been by chance the lot of the wasps of Panama to 'make history', as the first 'social entity' to which the emergent, precocious and waiting-to-be-recognized-and-endorsed cognitive frame was applied; a frame derived from our novel experience of increasingly (and probably permanently) variegated setting of human cohabitation, the fuzziness of the line separating the 'inside' from the 'outside', and the daily practice of mixing and elbow-rubbing with difference. Immanuel Kant's more than two-centuries old prediction – that designing, elaborating and putting in operation rules of mutual hospitality must at some point become a necessity for the human species since we all inhabit the surface of a spherical planet – now turns into reality. Or it becomes rather the most seminal challenge of our time, one that calls for the most urgent and most thoroughly considered response.
The composition of the over two hundred 'sovereign units' on the political map of the planet is increasingly reminiscent of that of the thirty-three wasps' nests investigated by the research expedition of the London Zoological Society. When trying to make sense of the present state of our planetary human cohabitation, we could do worse than borrowing the models and the categories that the researchers in Panama were obliged to deploy in order to make sense of their findings. Indeed, none of the nests they explored had the means to keep their borders watertight, and each had to accept the perpetual exchange of its population. On the other hand, each seemed to manage quite well under the circumstances: to absorb the newcomers without friction and suffer no malfunction because of the departure of some older residents. Furthermore, there was nothing in sight remotely reminiscent of an 'insect centre' able to regulate the insect traffic – or, for that matter, anything else amenable to regulating. Each nest had to cope with the life-tasks more or less on its own, though the high rate of 'personnel turnover' probably assured that the know-how gained by any one nest could and did travel freely and contributed to the survival success of all other nests.
Whether we admit it or not, and whether we relish it or fear – we, the humans scattered among more than two hundred 'sovereign units' known under the name of 'the states', also manage for some time now to live without a centre – even if the absence of a clear, all-powerful, unquestionably authoritative and uncontested global centre is a constant temptations for the mighty and the arrogant to fill that void or at least to try to fill it. 'Centrality' of the 'centre' has been decomposed and the link between previously intimately connected and coordinated spheres of authority has been (perhaps irreparably) broken. Local condensations of economic, military, intellectual or artistic powers and influences are no longer (if they ever were) coinciding. Maps of the world on which colors of political entities mark their relative share and importance in – respectively – global industry, trade, investment, military power, scientific achievements or artistic creation, would not overlap. And to make such maps serviceable for any length of time, the paints we use would need be applied sparingly and be easy to wash off, since the current rank of any land in the pecking order of influence and impact is by no means assured to last.
And so in our desperate effort to grasp the dynamics of planetary affairs, the old and hard dying habit of organizing the mental image of global power balance with the help of such conceptual tools as centre and periphery, hierarchy, superiority and inferiority, looks ever more as a handicap rather than, as before, an asset; as blinders rather than search lights. The tools developed and applied in the research of Panama wasps may well prove much more suitable for this task.
I suggest that 'identities' exist today solely in the process of continuous renegotiation. 'Identity formation', or more correctly their 're-formation', turns into a life-long task, never complete; at no moment of life is the identity 'final'. There always remains an outstanding task of re-adjustment, since neither conditions of life nor the sets of opportunities and nature of threats ever stop to change. That in-built 'non-finality', the incurable inconclusiveness of the task of self-identification, causes a lot of tension and anxiety. For that anxiety, there is no easy remedy.
At any rate, there is no radical cure, because the efforts of 'identity formation' veer uneasily, as they must, between the two equally central human values: freedom and security. These values, equally indispensable for decent human life, are difficult to reconcile, and the perfect balance between them remains still to be found. Freedom, after all, tends to come in a package deal with insecurity, while security tends to be packed together with constraints on freedom. And as we resent both insecurity and un-freedom, we would be hardly satisfied with any feasible combination of freedom with security. Hence, instead of a 'linear progress' towards more freedom and more security, a pendulum-like movement could be observed thus far, and most likely will be in the years ahead: first overwhelmingly and staunchly towards one of the two values, and then away from it and towards the other.
Currently, it seems, in many, perhaps most places on the planet, the resentment of insecurity prevails over the fear of un-freedom (though no one can tell how long this tendency will last). In Britain, for instance, a vast majority of people declare that they are willing to give up quite a few civil liberties in order to (hopefully) reduce the threats to security. Most are ready, in the name of more personal safety, to accept identity cards, so far stubbornly rejected in Britain in the name of individual freedom and privacy; and most want the state authorities, again for the sake of security, to have the right to tap private telephone calls and open private mail… And it is in the realm of security, and under the banner of 'more security', that the link between the political authorities of the day and the individuals, their subjects, is forged and mutual understanding and coordinated actions are sought.
The dismembering and disabling of the orthodox supra-individual, tightly structured and powerfully structuring centres, seem to run parallel with the emergent centrality of the orphaned self. In the void left behind by the retreat or fading political authorities, it is now the self that strives, or is forced to assume, the function of the centre of the Lebenswelt (that privatized/ individualized/subjectivized rendition of the universe), It is the 'Self' that recasts the rest of the world as its own periphery, while assigning, defining and attributing differentiated relevance to its parts according to its own needs, desires, ambitions, and apprehensions. The task of holding society together (whatever the notion of 'society' may mean under the liquid-modern conditions) is in the course of being 'subsidiarized', 'contracted out', or simply falling off to the realm of individual life-politics. It is being left increasingly to the enterprise of the 'networking' and 'networked' selves and to their connecting/disconnecting initiatives and operations.
All that does not mean that the 'normal', weekday conduct of the individuals has become random, un-patterned and uncoordinated. It only means that the non-randomness, regularity and coordination of individually undertaken actions can be, and are as a rule, attained by other means than the solid-modern expedients and stratagems of enforcement, policing and chain of command – those preferred and deployed by the 'totalities' of the past, bidding for being 'greater than the sum of its parts' and bent on forcing/training/drilling its 'human units' into repetitive, routine, disciplined, normatively regulated conduct.
Everywhere, inter-human bonds, whether inherited or tied-up in the course of current interaction, lose their past institutional protections which are now viewed increasingly as irritating and unbearable constraints imposed upon the individual freedom of choice and self-assertion. Liberated from their institutional frame (now censured and resented as a 'cage' or 'prison'), bonds become tenuous and frail, easily breakable and more often than not short-lived.
In a remarkable synthesis of life experiences most common in our individualized society, François de Singly lists dilemmas that tend to cast each of the individual practitioners of the art of life in a state of acute and incurable uncertainty and perpetual hesitation. Life pursuits cannot but oscillate between mutually incompatible, even starkly opposite targets, as for instance joining and opting out, imitation and invention, routine and spontaneity – all those oppositions being but derivatives or exemplifications of the meta-opposition, supreme opposition in which individual life is inscribed and from which it is unable to cut itself free: the opposition between security and freedom – both in equal measure ardently coveted, but excruciatingly difficult to be reconciled and virtually impossible to be equally satisfied at the same time.
The product of self-creation, the process operated by the art of life, is supposed to be the 'identity' of creator. Given the oppositions which self-creation is struggling in vain to reconcile, and the interplay between constantly changing world and similarly unstable self-definitions of the individuals trying hard to catch up which the changing life conditions, identity can't be however internally consistent, nor can it at any point exude the air of finality leaving no room (and no urge) for further improvement. Identity is perpetually in statu nascendi , each of the forms it assumes suffering of more or less acute inner contradiction, each to greater or lesser extent failing to satisfy and yearning for reform, each lacking in self-confidence that could be offered solely by comfortingly long life-expectation.
As Claude Dubar suggests, 'identity is nothing else but a result simultaneously stable and provisional, individual and collective, subjective and objective, biographical and structured, of diverse processes of socialization which at the same time construct the individuals and define the institutions.' We may observe that 'socialization' itself, contrary to the universally held not-so-long-ago, and still frequently expressed opinion, is not a one-directional process, but the complex and unstable product of an on-going interplay between the yearning for individual freedom of self-creation and equally strong desire of security that only the stamp of social approval, countersigned by a community (or communities) of reference, can offer. The tension between the two seldom subsides for long and hardly ever vanishes altogether. And François de Singly rightly suggest that in theorizing the present-day identities the metaphors of 'roots' and 'uprooting' (or, let me add, the related trope of 'disembedding'), all implying one-off nature of the individual's emancipation from the tutelage of the community of birth as well as the finality and irrevocability of the act, are better abandoned and replaced by the tropes of casting and drawing of anchors.
Indeed, unlike in the case of 'uprooting' and 'disembedding', there is nothing irrevocable, let alone ultimate, in drawing the anchor. If having been torn out of the soil in which they grew, roots are likely to desiccate and die out so that their (very unlikely) reviving will be verging on miraculous – anchors are drawn hoping to be safely cast again elsewhere; and they can be cast with similar ease at many different and distant ports of calling. Besides, the roots design and determine in advance the shape which the plants growing out of them will assume, while excluding the possibility of any other shape; but anchors are only auxiliary facilities of the mobile vessel that do not define the ship's qualities and resourcefulness. The time-stretches separating the casting of anchor from drawing it again are but episodes in the ship's trajectory. The choice of haven in which the anchor will be cast next is most probably determined by the kind of load which the ship is currently carrying; a haven good for one kind of cargo may be entirely inappropriate for another.
All in all, the metaphor of anchors captures what the metaphor of 'uprooting' misses or keeps silent about: the intertwining of continuity and discontinuity in the history of all or at least a growing number of contemporary identities. Just like ships anchoring successively or intermittently in various ports of call, so the selves in the 'communities of reference' to which they seek admission during their life-long search of recognition and confirmation have their credentials checked and approved at every successive stop; each 'community of reference' sets its own requirements for the kind of papers to be submitted. The ship's record and/or the captain's log are more often than not among the documents on which the approval depends, and with every next stop, the past (constantly swelled by the records of preceding stops) is re-examined and re-valued.
Perhaps the most important modification is the fading of the monopolistic ambitions of the 'entity of belonging'. As signaled before, the referents of 'belonging', unlike the orthodox 'integrative communities', have no tools to monitor the strength of the 'members' dedication: neither are they interested in demanding and promoting the members' unswerving loyalty and undivided allegiance. And they are not jealous in te manner of monotheistic deities. In its contemporary liquid-modern rendition, 'belonging' to one entity may be shared and practiced simultaneously with belonging to other entities in almost any combination, without necessarily provoking condemnation and repressive measures of any. Accordingly, attachments tend to lose much of their past intensity. Much of their vehemence and vigor, just like the partisan pugnacity of those 'attached', are as a rule tempered by the parallel allegiances. Hardly any 'belonging' engages 'the whole self', each person at any moment of her or his life being involved in, so to speak, 'multiple belongings'. Being loyal only in part of one's self, or loyal à la carte (to the selected parts of the list of 'belonging' requirements), is no longer viewed necessarily as tantamount to disloyalty, let alone betrayal.
Hence the present-day recasting of the phenomenon of (cultural) 'hybridity' (that is, of combining traits derived from different and separate species) as a virtue and a sign of distinction, rather as (as it was viewed until quite recently) a vice and a symptom of either cultural inferiority or condemnable déracinement and déclassement. In the emergent scales of cultural superiority and social prestige, hybrids tend to occupy top ranks and the manifestation of one's own 'hybridity' becomes the prime vehicle of the upward socio-cultural mobility. Being condemned in perpetuity to one and one only, self-enclosed and invariable set of values and behavioral patterns, is on the other hand increasingly viewed as a sign of socio-cultural inferiority or deprivation. The old style jealous and monopoly-seeking 'integrative communities' have been relegated and are now to be found mostly, perhaps even exclusively, at the lower rungs of the socio-cultural ladder.
Can public space be made once more a place of lasting engagement rather than casual and fleeting encounters? A space of dialogue, discussion, confrontation and agreement? Yes and no. If what is meant by the 'public space' is the public sphere wrapped around, and serviced by the representative institutions of the nation-state (as it was through most of modern history) – the answer is, probably, no. That particular variety of public stage has been stripped of most of its past assets that enabled it to sustain the dramas staged in the past. Those public stages, constructed originally for the nation-and-state political purposes, remain stubbornly local – whereas contemporary drama is humanity-wide, and so obstreperously and emphatically global. The answer 'yes', to be credible, requires a new, global public space: genuinely planetary (as distinct from 'international') politics and a suitable planetary stage. And a truly planetary responsibility: acknowledgment of the fact that all of us who share the planet depend on each other for our present and our future, that nothing we do or fail doing is indifferent to the fate of anybody else, and that none of us can any longer seek and find private shelter from storms that originate in any part of the globe.
The logic of planetary responsibility is aimed, at least in principle, at confronting the globally generated problems point-blank – at their own level. It stems from the assumption that lasting and truly effective solutions to the planet-wide problems can be only found and work through the re-negotiation and reform of the web of global interdependencies and interactions. Instead of aiming at local damage limitation and local benefits derived from the capricious and haphazard drifts of global economic forces, it would rather pursue a new kind of global setting, such in which the itineraries of economic initiatives anywhere on the planet won't be any longer whimsical and guided by momentary gains alone, with no attention paid to the side-effects and 'collateral casualties' and no importance attached to the social dimensions of the cost-and-effects balances. In short, that logic is aimed, to quote Habermas, at the development of 'politics that can catch up with global markets'. We feel, guess, suspect what need to be done. But we cannot know in which shape and form it eventually will. We can be pretty sure though that the shape will not be familiar. It will be different from all we've got used to.
 Jonathan Rutherford, After Identity, Laurence & Wishart 2007, pp. 59-60.
 See Claude Dubar, La Socialisation: Construction des identités sociales et professionnelles, A.Colin 1991, p.113.
 Les uns avec les autres, p.108.
 Jürgen Habermas, The Postnational Constellation: Political Essays, transl. by Max Pensky, Polity Press 2001, p.109.
A version of this article was presented at the Reset-Dialogues Istanbul Seminars 2010 that took place at Istanbul Bilgi University from May 19-24, 2010.


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← Song Of The Day – The Art Of Easing by Digable Planets
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Here's to another summer of schadenfreude.
The Great British summer. Bluebottles swarm around massive dog shits festering on roasting concrete. Warmer air elevates the potency of body odours, petrol fumes, dog piss and the remnants of discarded beverages. Glass shards from bottles line the gutters. Dogs get to lick discarded ice cream cones instead of their own balls. The sound of a hundred Seagulls on the prowl for half-eaten junk food. Drinks just out of the chill cabinet. Windows are down, exposing the true extent of bad tastes in music. Ice cream vans finally appear from hibernation with their cheap twee jingles. Middle aged married men are occasionally freed to do DIY in their sheds. The low pitched hum of air-conditioning systems in a thousand miserable offices. The sight of pristine bowling greens. Overhearing agonising conversations about holidays being planned. The various verbosities of carefree cunt kids on their summer holidays. That satisfyingly sulphurous stench of meat being incinerated on barbeques. Fat bastards showing too much skin and the proud parading of tan lines and sun burnt skin. Rain, and the incessant moaning about it, as if it is somehow unexpected. The drone of a distant lawnmower. Wimbledon. Glastonbury, and the insufferably earnest BBC coverage telling us how great it is. All of this will soon be upon us.
Bi-annually there's an addition to these tropes that embellishes and for some defines the season as truly memorable – England's involvement in a major football tournament.
Why is it so enjoyable to watch England fail at football? Even if it's exceedingly annoying, it isn't just the highly disingenuous, wearisome, and fickle media hype that becomes suffocating during the tournament. It can't be that I'm Scottish and a fan of the Scottish football team, people in other countries like seeing England fail too. Am I being overtly parochial because it's England, a supposed 'hated' rival? I can't say yes, many other things English are quite likable, and I'm simply not that bothered by how England perform in other sports, whether it's cricket or rugby, or if they beat Scotland in some sporting context.
My specific issue, as I suspect it is for others, is that supporting the English football team now requires necessary adherence to a specific nationalistic dogma. This malaise, a collective primeval lobotomy, whereby a style of snide 1850's jingoism becomes the vogue, the kind that sees chainmail being worn, "Ten German Bombers" sung and the theme tune from "The Great Escape" played on a loop by some attention seeking cunt with a trumpet, is an extreme strain of how people behave when it's taps-aff weather (going topless to everyone else unfamiliar with the dialect). Rare occurrences tend to liberate us, offering a release from normalcy of routines, and when it's part of a collective or consensus this encourages an indulgence in its associated behavioural traits, as these are seen as a more acceptable substitute for latent, often personal, grievances.
But it's a bittersweet experience for these Little England fans that intertwine their self-worth and the preservation of their cultural identity into supporting the England football team. It should be a release, but it's not, as their recent performance in the sport fully embodies the terminal decline of several sacrosanct cultural facets. The chart success of the song 'Football's Coming Home' before the 1998 World Cup, for a second fucking time, was telling. Its self-congratulatory prose harkened back to past glories (an analogy for a crumbling empire) with the accompanying vomit-inducing hubris that this could be revived. That it succeeded over and above its comedic and self-deprecating rival 'Vindaloo' (which emphasised admirable traits of modern British culture – inclusivity and humour) is a microcosm of the myopic, craven, covert bigotry that perpetually lingers in the average unthinking, indoctrinated psyche and that freely ascends during England's involvement in a major tournament, and what's more it's encouraged under the guise of 'supporting'.
Though often blamed, expectations of success aren't driven by the media alone; they're too cynical for that. However, their cynicism is responsible for imbuing what already lurks beneath. As Euro 2016 is hosted in France, who's looking forward to their inevitable headlines or television montages that reference Agincourt, Waterloo, or the two World Wars won on French soil against those 'Gerry bastards' (when in truth the Americans bailed us out on both occasions)?
All of this shite feeds into a sense of cultural superiority imbued by historical precedent, a specific part of which is believing that football, real football, is English, that it's unique, and that the game is defective or rigged or just played plain wrong (all of these can be considered as euphemisms for sophisticated) if England fail. With every failure to 'bring it home', and re-establish the game's authenticity, the irritable self-loathing xenophobia that motivates the next opportunity to be a 'St. George's flag twat', parade around in a special (in so many ways) plastic England hat given away by The Sun, or sing songs quoting historical achievements and victories, becomes more sinister. Instead of taking pride in having successfully transposed the game to all four corners of the globe, a lasting legacy where in all but a few countries it is now the sport, England fans seethe resentfully that several of these countries have gotten better at it and have been more successful than they have, 'at our game'. This is exacerbated by the acknowledgement that, deep down, it was caused by the hedonism of their forefathers, to take a part of home wherever they went. This still happens of course, tens of thousands go to Spain on their summer holidays, only to then spend half their time languishing in British themed pubs.
Supporting England with this aggressive vigour is one of the last conduits where a mass show of nationalist pride can be excused as the euphoric prospect of England winning at something, just one more time. At its worst, most base form, defeat, or the delicious, crushing agony of a penalty shootout loss, confirms that the culture is past its peak. They can't accept that they're just another saggy bum in the prison shower, the hubris of Englishness, and its inherent superiority, a given right, won't allow it.
You're seeing a vulgar variant of it now being transposed to and wielded during the EU referendum to support an Out vote, and we saw it used during the Scottish referendum on independence too. Some tried to beg the Scots not to leave, a desperate action that managed to humiliate everyone. It was a feint accent of the same traditional expectation; that they owned us, that we belonged to them, because that's the way things are, and always have been. They used to own quite a few more places, but they've gone their own way now, and England used to be decent at football too, they even won the World Cup once.
Another element that makes supporters of the England football team so loathsome is the irrationality of their obtuse overconfidence. For players it can be excused, as some is necessary to succeed, but in a supporting context its constitution induces winces and cringes. We see this bipolar behaviour among supporters of all football clubs – they spend most of their time obsessively and mercilessly picking apart the flaws of their teams and the players who play for their club, only for it to be willingly forgotten and replaced by unwavering faith once the game is due to commence.
An extreme example of this myopia is reserved for Wayne Rooney. There has been a concerted effort throughout the years by journalists, talking heads and certain fans with a profile that all feed from or benefit from the immense wealth involved with the coverage of English football, to perceive Rooney as better than he's actually been. He was once introduced at an awards ceremony as 'special' (though he was right, as Rooney certainly is in other ways) and often since as 'World Class', whatever that means.
In a way the continuation of this complex is understandable. It was once bestowed on Kevin Keegan, Bryan 'Tampax' Robson, Paul Gascoigne, Gary Lineker, then the 'Golden Generation' – Gerrard, Scholes, Shearer, Lampard, Fowler and yeah, Beckham, while all good players, never quite emulated the greatest players of their era, particularly at international level. It's easier to blame them for failing England than perhaps embracing the truth that English football is defective, hidebound, shackled to its own idea of identity, and the hype that's invested in maintaining this is detrimental to a needed philosophical reformation. The consequences of the notion that football mad England has to produce elite talent, and 'always does', is being felt now. They have a weak clueless manager, a new, largely untested side, and Rooney has nowhere left to hide. Not that he could; fat and content, with a laughably inflated sense of self (from years of underserved, obsequious praise), and certainly neither fit or on form, he'll be given central billing by yes man Hodgson, based on his litany of goals in pointless friendlies and his perpetual failure to live-up to his cod reputation at major tournaments.
Who could forget Rooney's dismal performance against Italy during the first game of the World Cup in Brazil? Most English fans and his media supporters, that's who. Straight after the game the excuse that he needed to play through the middle 'to be effective' was wheeled out. How this affected the rest of the team and its chances of succeeding became an irrelevance, or, even worse, it was presented as a cure all solution for the team's tactical and intellectual inferiority. Hodgson, being the weakling he is, acquiesced to the pressure or perhaps he just agreed with it? Rooney scored, England were pathetic and lost the second game to Uruguay and went out, but at least Rooney's status as the crown jewel, the potential saviour at the next tournament, was maintained.
Still, continuing with this delusion is the safe choice for everyone, and good for us who enjoy seeing England fail. Another Rooney shite-fest will absolve those guilty by association for it, as it posits Rooney and Hodgson as scapegoats for this underachievement. The process can then be repeated, reserved for the next saviour – probably Dele Alli, because there must be one. This process is a gift for the FA, a hypocritically pious organisation happy to deflect and obscure its archaic and covert modes of operating from modernity, inclusivity and accountability.
Speaking of mediocrity – Roy Hodgson, the master of it, is still in situ. How marvellous. He's exacerbating England's dismal record of failure at major tournaments, in Brazil he couldn't even get them to the Quarter-Finals to be thrashed or lose on penalties, but at least he's English. Indeed, Hodgson is likely to revert to safety as England produced their most negative football in living memory at Euro 2012, where they went out on penalties to an average Italy side. A more attacking philosophy was adopted in Brazil two years later where they finished bottom of a piss weak group. There was poetic justice too, as the great Luis Suarez, much reviled by the English media and many fans, because the mercurialness of his brilliance is the antithesis of the modern English inferiority complex, became England's executioner.
Even better, this time expectations are genuinely heightened, they had a perfect qualifying campaign, winning ten out of ten games against an assortment of second and third rate dross. Anything but reaching the semi-finals, which England have failed to do since Italia '90, will be viewed as failure this time. It's as if the last two tournaments didn't happen. But it's a 'new team', which brings its own narrative – new hope. The Golden Generation has gone, to be replaced by a bunch who are either a combination of brainless (Jordan Henderson, Danny Rose and Kyle Walker), grossly overhyped (Dele Alli and John Stones), past their peak (Wayne Rooney and Gary Cahill) and injury prone (Jack Wilshire and Daniel Sturridge). But really, let's be thankful they've fallen for their delusional trap again, do we want the English tubthumpers to revert to a mode of introspection that encourages self-criticism, truth and reconciliation? To accept that the star above the crest was an aberration? Of course not.
Look, I accept it's both extremely warped to derive joy from seeing such anguish, and that International football, now the poor relation to club football, is viewed as this important. Perhaps Scottish football fans, who accept our mediocrity and tragicomic failures as inevitable with humour and grace, would be like England fans if we invaded a bunch of countries in the name of and won a World Cup? Maybe, and I always look to be fair and inclusive where possible. So let me be empathic – this specific cycle of delusion surrounding the England national team and how it affects its subjects and observers is an entirely healthy means of projecting and confining historical and future prejudices on to a medium that has diminished consequences. In fact, this phenomenon is the one true thing we can all believe in, some of us just believe in its formulaic process more than others, some of us think it's richly deserved, and some of us even enjoy it. May it never change. Here's to another summer of schadenfreude, because I just can't get enough.
This entry was posted in Sports and tagged 'Chumbawamba weren't politcial - they were just crap', Agincourt, 'St. George's flag twat' wearing a Sun hat, Bitter Scotsman here, David Beckham, England, Fat Les, Football, Football's coming home to Tory bastards & UKIP voters, Gazza, Golden Generation, If you're gonna hate - hate hard, Let's all laugh at Alan Shearer's management career, Luis Suarez, Paul Scholes, Penalty shootouts, Roy 'Owl Face' Hodgson, Saggy bums in showers, Shove your trumpet up your arse, Sports, Steven Gerrard, Summer of schadenfreude, The Great British summer, Too many tags, Waterloo, Wayne Rooney, Wayne Rooney is 'special', Wayne Rooney is fat, Why is Bryan Robson nicknamed 'Tampax'? He was often in one week - out for three. Bookmark the permalink.


Concepts, typography, launch events, all the fun stuff. Working with two of the best blokes around - Scott Hitchcock and Ian Mutch. Here's Issue #8 which Includes a mini-skateboard insert with custom designed artwork by Morning Breath Studio (NY), plus Grotesk outdoor vinyl skull sticker.
This issue was Co-curated by the good blokes at Morning Breath Studio, featuring artists: Mike Giant (brown bag), Grotesk (cover), Andy Jenkins, Jay Howell, Dave Kinsey, Kevin Lyons, Greg Lamarche, Tommy Guerrero, Cycle, Pontus Alv, Razauno, Stefan Marx, Steve Gourlay, Zach Malfa-Kowalski and Ben Horton.


Go for a Wild Walk with Will Wright, Los Angeles' chief advocate for better architecture and urban design. Wild Walks have no route and no theme. We'll go where we want, see what we see, and will surely discover something along the way.
We will be meeting at Indiana Station on the Gold Line East and walk to Memorial Park Station on the Gold Line in Pasadena, which affords shorter options along that route for anyone that may want to peel off sooner than the 9.5 miles total trip.
This route traverses some unique and challenging topography (freeways, hillsides, and parts of town) quite unknown to me as a pedestrian. It will include some parks and some arroyos and some hidden pockets of urban wilderness and it will connect various socio-economic terrains. All by foot. With ample chances to get lost and ample choices to find urban splendor!


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WILLIAM BENJAMIN McCAULEY was born in September 15, 1876. worked as a member of the Camden Fire Department in the 1910s. He was living at 433 Mechanic Street and working as an oilcloth printer when the census was taken in 1910. Near the end of 1913 he was appointed to the Camden Fire Department. The 1914 City Directory states that he had moved to 453 Liberty Street.
William McCauley was present at a number of famous fires during his career as a Camden firefighter. Camden Fire Department historian Lee Ryan wrote about one in the 125th anniversary book, published in 1994:
Something akin to a miracle occurred on the frigid night of January 11,1916 at the State Street Methodist Episcopal Church, Sixth and State Streets, North Camden. At 10 P.M., three alarms were transmitted in rapid succession for a serious fire involving the main auditorium of the church. Heavy fire conditions extended to destroy the roof, the organ loft, the altar, Sunday School classrooms, and the entire pew area throughout the auditorium. When the blaze was finally extinguished, all that remained standing were four granite walls. On the south side of the building along State Street, was a magnificent stained glass window of gigantic proportion depicting Christ breaking bread with Martha and Mary, the sisters of Lazarus. The window had inexplicably withstood the flames and heat. The scene from the life of Christ was not blistered, scorched or marred in anyway. It has never been retouched and still stands as a miracle, surviving one of the most disastrous church fires in City history. Chief of Department Peter Carter was injured at this incident when he fell through a passageway between the auditorium and the school building. He was hospitalized for several weeks. Captain Joseph Maxwell and Fireman Steward Bakley of Hook & Ladder Company 1, Fireman John Hunt of Engine Company 3, and Fireman William McCauley of Chemical Company 1 were injured when the church roof collapsed on them. Under heavy smoke conditions and following some difficulty, the members were able to extricate themselves, three of them safely. Captain Maxwell was admitted to the hospital for a brief stay.
William McCauley was dismissed from the Camden Fire Department late in 1916. When he registered for the draft on September 12, 1918 William McCauley was living at 434 Mechanic Street. He was working at the Pusey & Jones Shipyard in Gloucester City, New Jersey. He and his wife Melissa lived there as late as 1924.
Fire Department records from 1931 show William McCauley collecting a Fire Department pension and living at 152 Richie Avenue in West Collingswood. He and his wife later moved back to Camden. Residing at 521 Mechanic Street and working and an oil-cloth printer at the J.C. Dunn factory, he died suddenly of natural causes at his place of employment May 28, 1945.
Harry Selby
Charles Worthington
William B. McCauley
John A. Stockton
Article's mention of "Engine Company 1" is incorrect
George B. Wade
James Orrington Burris
Joseph T. Johnson
Martin Carrigan
Charles Cook
William Elberson
Harry Hankins
Conn L. Mack (Dan McConnell)
Joseph Allen
George Tabor Quinn
Charles Meincke
Joseph Johnson - James White
Charles Worthington - John A. Stockton
George B. Wade - William McCauley
William Laird - William Elberson
Harry Hankins - Charles Cook
Newton Ash - James Miller
Joseph Allen - Martin Carrigan
William R. Cason - Conn L. Mack
Peter B. Carter - Edward Dudley - Harry Green - Dudley Grange -
Cooper Hospital - South 15th Street - Federal Street - South 8th Street
William McCauley - William Rushworth
Liberty Street
William McCauley
Joseph Evans
Benson Street
David Plummer
O. Glen Stackhouse
Joseph Forrest
John Brothers
Spruce Street
Asbell Brothers
Philadelphia Inquirer * December 1, 1916
Israel Adams - Charles Fitzsimmons IV - Furman Price
WIlliam McCauley - Lewis Newman - Henry Suters
William Comerford


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Acanthogonatus brunneus is een spinnensoort in de taxonomische indeling van de bruine klapdeurspinnen (Nemesiidae).

Acanthogonatus brunneus werd in 1849 beschreven door Nicolet.

Nemesiidae

redpajama_set_name: RedPajamaWikipedia


The Very Rev. Anthony Yazge said Monday he hopes enough of the half-million dollars' worth of tornado damage at the Antiochian Village Camp can be repaired by June 17, when summer camp is scheduled to open.
Eighteen buildings at the Fairfield Township facility were damaged to some degree in the F1 tornado that touched down Friday, including a newly constructed cabin to house 16 campers.
"We were expecting 260 kids, plus 60 staff and 15 volunteers. This would have been a record year," said Yazge, the camp's director.
He estimated damage at between $500,000 and $1 million.
Dan Stevens, spokesman for the Westmoreland County Department of Public Safety, said the tornado damaged 75 homes.
Meteorologists from the National Weather Service in Moon classified Friday's storm as an F1 tornado on the Fujita scale of 0-4.
The March 23, 2011, tornado was classified as an F2 and caused an estimated $4.5 million in Sewickley and Hempfield townships.
Stevens said no damage estimate from last week's tornado will be made this time because of the insurance coverage and no emergency declaration.
Last year's tornado caused hail damage to more than 100 vehicles and destroyed the roof at Town & Country Ford along Route 711 in Ligonier Township.
Owner Jane Sapone said Friday's storm left the new cars parked in the front unscathed, but a sign that blew from across the road struck several used cars in the back.
"Three had significant damage. Seventeen have bumps and bruises," she said.
The body shop was full yesterday with cars brought in for storm damage repair, some so severe they had to be towed in, Sapone said.
Stevens said Friday's tornado traveled through a more rural, less densely populated area.
"The hills and valleys of Ligonier Valley probably saved a lot of property damage. … It had to drop down and raise up, drop down and raise up. … It skipped around a lot," he said.
That movement likely prevented more ground impact.
In the eastern part of the county, road crews cleared away branches and trees yesterday .
"There is still work to be done. All public roads are passable. There is mostly tree debris on some of the shoulders," said Fairfield Township Supervisor Paul Altimus.
"Damage was not really widespread throughout the township. It was an isolated path of destruction that played hell with everything in its way," he said.
Roadmasters and road crews were working in the hardest-hit areas of Ligonier Township, including Oakwood Hills, Supervisor Keith Whipkey said yesterday.
"We are telling people whatever debris they can get to the edge of the road, we'll pick up," he said.
Contractors and tree removal companies worked yesterday at Antiochian Village Camp, where children ages 9 to 17 come from all over the country and from overseas. Its insurance carrier advised the facility not to accept the many volunteers' offers to help with cleanup, Yazge said.
The site's conference and retreat center and monastery were undamaged, Yazge said.
"We are very grateful. It could have been a lot worse," he said.
Stevens said the emergency management agency is asking anyone who has photos of the storm or of storm damage to email them to: esf15@co.westmoreland.pa.us.
"We are trying to document as much as we can on this storm," he said.


Purpose: To determine whether low dose aspirin has any deleterious effects on renal function in elderly patients.
Methods: We conducted a prospective pilot study of 30 Nigerians older than 60 years with various chronic ailments necessitating the use of low dose aspirin. Patients gave their consent, and institutional ethical clearance was obtained. Each patient's baseline samples at enrolment (before commencing aspirin use) served as a control, and subsequent weekly samples were compared. The weekly mean of each parameter was calculated, and the differences of means from baseline were determined, and values were compared for statistical differences with the Statistical Package for the Social Sciences, version 16.
Results: We found that a majority of patients (86.67%) had basal renal functions at chronic kidney disease stages 1 and 2. When compared with the corresponding baseline parameters, the mean weekly serum and urinary electrolytes, urea, creatinine, and uric acid parameters did not change, and the P-value did not show any statistical significance. However, there was positive statistical significance for the creatinine clearance (P = 0.025). Also, unlike in previous studies, anemia and hypoalbuminemia did not affect the renal function parameters.
Conclusion: This study did not show any deleterious effects with short-term, low dose (75 mg daily) aspirin use on kidney functions in elderly patients. However, caution should be exercised when dealing with patients in renal stages 3–5 and the very elderly, aged ≥ 80 years.


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Vesania (Latin for "insanity") is a Polish extreme metal band formed in 1997 by Orion, Daray and Heinrich. Later members were Annahvahr and Hatrah, who left the band in 1999 and was replaced by Siegmar.

Their first release, Moonastray, was a split with Black Altar, released in 2002 by Odium Records exclusively in Poland. The release was limited to 666 copies and each CD was signed with blood. 2003 saw the release across Europe of their first full-length album, Firefrost Arcanum, by Empire Records. This was followed by the departure of band member Annahvahr. Their second album, God the Lux, was released in April 2005, and shortly thereafter Valeo (Sammath Naur, Mortis Dei) joined the band as lead guitarist. Their third album, Distractive Killusions, was released in 2007 on Napalm Records, from which came their first single "Rage of Reason".

The vocals include screaming and low growling.

Members

Current
 Tomasz "Orion" Wróblewski – guitar, vocals (1997–present)
 Dariusz "Daray" Brzozowski – drums, percussion (1997–present)
 Filip "Heinrich" Hałucha – bass (1997–present)
 Krzysztof "Siegmar" Oloś – keyboards (2000–present)

Former
 Hatrah – keyboards (1998–1999)
 Filip "Annahvahr" Żołyński – guitar, vocals (1998–2003)
 Marcin "Valeo" Walenczykowski – guitar (2005–2018; died 2018)

Live
 Sławomir "Mortifer" Arkhangelsky (family name Kusterka) – guitar (2003; died 2013)
 Kerim "Krimh" Lechner – drums

Discography
Studio albums

 Demos

 Other releases

References

External links

 Vesania's Official website
 Vesania at YouTube

Polish musical groups
Polish heavy metal musical groups
Polish black metal musical groups
Polish symphonic metal musical groups
Blackened death metal musical groups
Symphonic black metal musical groups
Musical groups established in 1997
Napalm Records artists
Mystic Production artists


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HomeMetaphysical & Self HelpMedical The Artistry of Milton H. Erickson, M.D.
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The Artistry of Milton H. Erickson, M.D.
[Audio and Video] The Artistry of Milton H. Erickson, M.D. is a digital online course with the following format files such as: .mp4 (.avi or .ts), .mp3, .pdf and .doc .csv… etc. You can access this course wherever and whenever you want as long as you have fast internet connection OR you can save one copy on your personal computer/laptop as well.
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Hypnosis | Milton Erickson | Psychotherapy
Artistry of MHE | Featured | Press Products | Stream | Milton H. Erickson Collections
Herbert S. Lustig MD, MD | Milton H. Erickson MD, MD
Course Levels:
Master Degree or Higher in Health-Related Field
This video involves a therapy session with two clients: Monde and Nick. Monde is a 32-year-old women who is married with three children. Monde has had three therapy sessions with Dr. Erickson and has been exposed to hypnosis in prior sessions. Monde is seeing Dr. Erickson because she is feeling insecure about herself as a person, mother, and wife. The other client, Nick, is a 20-year-old sophomore in college who has had no previous experience with hypnosis or psychotherapy. In addition, Nick is an acquaintance of Monde and her husband. The therapy session is conducted in two parts: part one involves Monde as the primary patient while Nick is the secondary patient and part two involves Nick as the primary patient and Monde as the secondary patient.
Herbert S. Lustig MD Related seminars and products: 8
Herbert S. Lustig, MD, was a student and colleague of Dr. Erickson during the six years preceding Dr. Erickson's death. He has provided private outpatient psychiatric treatment to Children, Adults & Families on Philadelphia's Main Line since 1973 and in South Jersey since 1983, and presently at his offices in Bala Cynwyd, PA, and in Marlton, NJ.
Milton H. Erickson MD Related seminars and products: 72
Milton H. Erickson, MD, was an American psychiatrist who specialized in medical hypnosis and family therapy. He was founding president of the American Society for Clinical Hypnosis and noted for his approach to the unconscious mind as creative and solution-generating.
Dr. Erickson was plagued with enormous physical handicaps for most of his life. At age 17, he contracted polio and was so severely paralyzed that doctors believed he would die. While recovering in bed, almost entirely lame and unable to speak, he became strongly aware of the significance of nonverbal communication – body language, tone of voice, and the way that these nonverbal expressions often directly contradicted the verbal ones. He also began to have "body memories" of the muscular activity of his own body. By concentrating on these memories, he slowly began to regain control of parts of his body to the point where he was eventually able to talk and use his arms again. His doctor recommended exercising his upper body only so Milton Erickson planned a 1,000 miles canoe trip to build up the strength to attend college. His adventure was challenging, and although he still did not have full use of his legs at the end, he was able to walk with a cane.
The Ericksonian approach departs from traditional hypnosis in a variety of ways. While the process of hypnosis has customarily been conceptualized as a matter of the therapist issuing standardized instructions to a passive patient, Ericksonian hypnosis stresses the importance of the interactive therapeutic relationship and purposeful engagement of the inner resources and experiential life of the subject. Dr. Erickson revolutionized the practice of hypnotherapy by coalescing numerous original concepts and patterns of communication into the field.
The novel psychotherapeutic strategies which Dr. Erickson employed in his treatment of individuals, couples, and families derived from his hypnotic orientation. Although he was known as the world's leading hypnotherapist, Dr. Erickson used formal hypnosis in only one-fifth of his cases in clinical practice.
Dr. Erickson effected a fundamental shift in modern psychotherapy. Many elements of the Ericksonian perspective which were once considered extreme are now incorporated into the mainstream of contemporary practice.
Milton Erickson Biography at the Erickson Foundation
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5 global tech conferences that shouldn't get cut
Shane Schick
@ShaneSchick
Next month would have marked the one time in the year thousands of technology professionals make the trek to Salt Lake City to figure out whether Novell has the wherewithal to be the world's most successful blend of open source and proprietary technology. Except that this year, for once, the global economy as a whole is actually doing worse than sales of Open Enterprise Server. There won't be a BrainShare 2009, and who knows about next year. We're bracing for what gets cut next.
I found BrainShare an extremely worthy event the last time I went there, but the industry, suffice it to say, will survive its loss. Not too many people are crying tears for NetApp's planned (and now cancelled) customer conference. Bizarrely, when I spoke to Nortel's user group recently, they said they intend to forge ahead with their own annual gathering. It's hard to tell what's going to survive from a vendor education standpoint. It is not, however, difficult to pin down the events we can't afford to lose.
1. Microsoft PDC: Whether or not Redmond holds WinHEC, TechEd or many of its other smaller events, the Professional Developers Conference is a key assembly of ISV talent that helps shape the adoption patterns of Windows and a broad range of other Microsoft platform technologies. You know all those gadgets you saw come out of CES last month? They won't mean much without some great applications to run on them.
2. Intel IDF: Although the chipmaker holds a number of these sessions around the world over the course of the year, I've seen really important discussions and insights come out of the one held each fall in San Francisco. With the slow move from quad core to eight cores and beyond, Intel's processor technology will be among the make-or-break factors around IT manager willingness to invest in hardware upgrades. This is where future data centre performance is determined.
3. SAPPHIRE: SAP needs to show its new leadership team can pick up where Henning Keggermann (and perhaps more importantly, Shai Agassi) left off and turn product innovations like Duet (with Microsoft) and its NetWeaver middleware into indispensible assets for enterprise IT managers. This could be the place where someone figures out how to make ERP a lot easier, which is the kind of nagging problem that deserves more attention during a recession.
4. Oracle OpenWorld: You can either get angry with Larry Ellison's quest to dominate the world of enterprise business applications, or you can accept the fact that this conference represents the widest constituency of users, including former J.D. Edwards, PeopleSoft, Siebel and BEA clients. It's also tends to boast the most complete roster of other major tech firms including Intel, Dell, HP and Sun, which means you hear a lot more than simply the experts from Redwood Shores.
5. RSA Security: We need at least one major show around information protection, and while some might suggest Black Hat is more important, I think the EMC subsidiary has more appeal for mainstream business decision makers.
Anybody disagree with these choices? I know there have to be JavaOne loyalists, or perhaps some LinuxWorld die-hards. At the moment there is no indication any of these conference is getting the axe, but the point here is to start prioritizing. Every moment can be a learning opportunity, but like the vendors, IT managers are probably choosing their moments much more carefully.
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3641 Вільямс Бей (3641 Williams Bay) — астероїд головного поясу, відкритий 24 листопада 1922 року.

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Астрономічні об'єкти, відкриті 1922
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Q: Finding $\lambda$ for which $\alpha=i$ is a root of $z^2+\lambda z-4$ (Note: $i$ refers to the imaginary unit)

I am trying to find the values of $\lambda$ for which $\alpha =i$ is a root of the quadratic:
$$z^2+\lambda z-4$$

Using the quadratic formula I got:
$$z=\frac{-\lambda \pm \sqrt{\lambda^2+16}}{2}$$
(Note: I believe that $\alpha$ refers to the root that is equal to $\frac{-b \textbf{+} \sqrt{b^2-4ac}}{2a}$, but I could be mistaken)
Therefore, to find the value of $\lambda$ for which $\alpha =i$, I have to solve the equation:
$$ i=\frac{-\lambda + \sqrt{\lambda^2+16}}{2}$$
Here is an outline of the steps I took:
Multiply both sides by $2$ and add $\lambda$ to both sides:
$$2i+\lambda=\sqrt{\lambda^2 +16}$$
Square both sides:
$$4i^2 +4\lambda i +\lambda^2 =\lambda^2 +16$$
Subtract $\lambda^2$ from both sides then solve for $\lambda$:
$$\lambda=-5i$$
However, $\lambda=-5i$ does not solve the equation ($ i \neq 4i$ ), which is very confusing. Where did I go wrong?
P.S: I did find that $ \lambda=-5i $ was a solution to the other root, $i=\frac{-\lambda - \sqrt{\lambda^2+16}}{2}$.

A: Each non-zero real or complex number $w$ has exactly two square roots $r_1, r_2$ which differ by sign ($r_2 = - r_1$). If $w$ is a positive real number, then both $r_1, r_2$ are real and the standard convention is to write $\sqrt w$ for the positive square root. In all other cases there is no universally accepted interpretation of $\sqrt w$. If $w$ is a negative real number, then one may of course use the definition $\sqrt w = i \sqrt {\lvert w \rvert}$ (as you do in your calculation). This is a good and reasonable choice for $\sqrt w$, but it is only one of two possible choices. For $w \notin \mathbb R$ it is even more arbitrary to define a unique value of $\sqrt w$.
You corrrectly state that the quadratic equation
$$z^2 + \lambda z - 4 = 0 \tag{1}$$
has the two solutions
$$z=\frac{-\lambda \pm \sqrt{\lambda^2+16}}{2} \tag{2}$$
As explained above, this formula is based on a specific interpretation of the expression $\sqrt{\lambda^2+16}$; it involves a convention concerning the symbol $\sqrt{\phantom x }$. Perhaps it would be a more neutral way to say that the solutions of $(1)$ have the form
$$z=\frac{-\lambda + r}{2} \tag{3}$$
where $r$ is any square root of $\lambda^2+16$, i.e. any solution of
$$r^2 = \lambda^2+16 . \tag{4}$$
If you want to have $i$ as a solution of $(1)$, you have to determine $\lambda \in \mathbb C$ and $r$ with $r^2 = \lambda^2+16$ such that
$$i=\frac{-\lambda + r}{2} \tag{5}$$
You write right from the start $r =  \sqrt{\lambda^2+16}$, but this is inadequate if you use a fixed convention for the symbol $\sqrt{\phantom x }$. In fact, you must be aware that only one of the two solutions of $(4)$ will satisfy $(5)$ and the other produces a value $ \ne i$. Can you be sure that a fixed square root convention produces the appropriate value for $r$? No, you can't.
Your calculation correctly gives $\lambda = -5i$ and thus $\lambda^2+16 = -9$. The above convention for square roots of negative real numbers produces then $r =  \sqrt{-9} = 3i$ which does not satisfy $(5)$. The other solution of $(4)$ is $r = -3i$ and this is the adequate one which satisfies $(5)$.
Update:
A simpler approach is this. You want to find $\lambda$ such that $i$ is a root of $(1)$. Let $\rho$ be the second root of $(1)$. Then
$$(z-i)(z-\rho) = z^2 + \lambda z  - 4$$
which gives $i\rho = -4$ and $-(i + \rho) = \lambda$. The first equation implies $\rho = 4i$ and the second implies then $\lambda = -5i$.

A: If a quadratic equation is given with certain coefficients its roots can be found. Else if the roots are given we can find out the quadratic equation that contains/defines these roots.
The only quadratic equation which has roots $\pm \alpha = \pm i\;$
is:
$$ z^2+1=0\text { or } z^2+\alpha^2=0$$
where the complex conjugate has to be included.
It is not clear how  the given equation can be imagined or thought of to be able to accommodate these roots. To me appears such adjustment is not possible.

A: It isn't often discussed in textbooks (at least those I've seen) that polynomial and synthetic division also work for complex numbers.  If we already know one of the zeroes of the polynomial $ \  z^2 + \lambda z - 4 \ $ is $ \ i \ \ , $ we may also carry out the calculation

We must then have $ \ -5 + \lambda·i \ = \ 0 \ \Rightarrow \ \lambda \ = \ \frac{5}{i} \ = \ -5i \ \ . $  The "reduced" polynomial is then $ \ z + (\lambda + i) \ = \ z + [-5i] + i \ = \ z - 4i \ \ , $ confirming that the second zero is $ \ z = 4i \ \   $ and that the quadratic polynomial is $ \ z^2 - 5i·z - 4 \ \ . $
A small extension (which is not difficult to show) of the theorem that a quadratic polynomial with real coefficients has complex conjugate zeroes is that a quadratic polynomial has a real constant term and imaginary linear coefficent if and only if it has two purely imaginary zeroes.


Dec 22 It's the Thought That Counts – Or Is It?
I have a confession: I'm no good at things related to Christmas. The Christmas spirit usually kicks into gear only just before Christmas Eve which is too late for many Christmas preparations. Each year I forget to send Christmas cards on time and I swear I'll do it properly the following year – it never happens. Each year have big hopes and dreams about putting some effort into getting everyone the perfect gift, only to realise that – once again – it's mid-December and I haven't got a clue. This year is of course no exception. However, this year I have been pleasantly surprised to find out that I'm not alone. Just like my family, many others with only grown-ups have tried to start a new tradition and rule out the getting gifts part. At first, everyone seems to agree: gifts are silly among adults, especially when no-one really needs anything, and if they do, it's too much to ask for. But come December and everyone's back at the drawing board, whacking their brains trying to think of at least one small gift each. No-one dares to give it a miss just in case others won't stick to the agreement.
And anyway, everyone loves receiving gifts. One might almost say that Christmas is all about the gifts. If you don't believe me, just ask any 5-year-old. We try to give an impression that we're not too bothered but there's something about Christmas Eve that makes even the most serious adult at least a little bit giddy.
Now, one way of getting around the problem is to just ask what the other person would like. This is a very popular option in our family. Admittedly it takes the edge of Christmas Eve's excitement, but at least you can be sure not to spend time and money on something completely useless. So what happens next? Well, you find you're back in square one. If everyone knows what they're getting, it's the equivalent of having no gifts in the first place. There has to be some element of surprise, preferably a nice one.
This is where it starts to get dangerous. Surprises, no matter how well intended, may go really wrong. TIME magazine published last year a hilarious list of the worst Christmas gifts ever. They presented four categories of crappy gifts, most of which I was effortlessly able to recognise (sorry everyone!).
For me, 'The All-About-Me Gift' was the most difficult to relate to. This category includes such items as kitchen appliances (especially from husbands) and framed pictures of in-laws (from the in-laws). I have luckily escaped all of them, but would like to propose an extension to the range: gifts that are sentimentally important to the giver, for example ornaments or art meant to be put on display in your house. No matter how much you hate them, you must reserve some spot for them in case the giver shows up for a visit.
Next there's 'The Passive-Aggressive (aka Mother-in-Law) Gift '. I actually have a pretty good relationship with my mother-in-law and usually gifts from her are more or less harmless things, such as fluffy socks or chocolate. Then one year, I got a set of white towels. I couldn't help but wonder if there wasn't a hidden message attached, since in Finnish the meaning of 'to receive towels' something along the line of being told off. Also, white linen is absolutely impossible to keep white and requires an enormous effort.
Next is 'The Well-Meant Misfire.' Maybe it's the generation gap or what not, but senior citizens are notorious for getting stuff (horribly) wrong. My grandmother usually keeps my sock inventory in check but one year she thought it wise to venture into the underwear department. Need I say more? Well, the really sad thing about it was that I honestly thought that she had mixed up the name tags and that I had just opened my mum's gift – and said it out loud. I guess it's safe to say that she got the point.
Last but not least: 'The Super Cheap Gift'. Gifts should not be measured by their monetary value, but there's cheap and then there's "cheap". Nowadays companies no longer hand out gifts to their employees. Instead, they have noble policies about assigning the amount to a charity or some good cause. No-one really knows how much is given or where it ends up, neither do they really care. Back in the day when old-fashioned gifts were still the norm, they were so crappy that receiving them was mostly embarrassing. One year it was an ugly candle-lighter (no charger fluid included), the next it was a small jar of mustard (tasted hideous), and ultimately it was a tin of biscuits (also inedible).
Knowing what not to get is the easy part, but a couple of definite no-no's don't really help with the task at hand. By the time Christmas gets so close that you're able to count the remaining time in hours instead of days, there comes a moment when all the advertisement shoved through our letter box since early November, suddenly begin to make a lot of sense. That's when you catch yourself thinking "it's the thought that counts." And anyway, it wouldn't be Christmas without fluffy socks and a box (or two) of assorted chocolates.


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Dr. Dre's Marriage Ends After 24 Years
by Music-News.com on July 1, 2020
Dr. Dre and his wife are ending their 24 year marriage.
Nicole Young has filed for divorce, citing irreconcilable differences as the reason for the split.
The couple wed in May, 1996, and share two adult kids.
This was lawyer Nicole's second marriage – her first husband was to former basketball player Sedale Threatt.
Dr. Dre's representatives have yet to comment on the divorce news.
The rapper and entrepreneur, who initially found fame in one of hip-hop's most trailblazing bands, N.W.A. As well as his rap career, Dre has also become one of music's most successful businessmen, starting Beats Electronics and previously co-owning Death Row Records
He recently spoke out about the death of George Floyd in Minneapolis after a white cop knelt on his neck during an arrest.
"It felt like that cop had his knee on all of our necks, meaning black men," Dre told Lil Wayne on the rapper's Young Money Radio show. "And yeah, it's extremely painful; it's extremely painful because it keeps going on. It continues to go on and it's like, 'What can we do, or what do we need to do to make this thing stop? What is supposed to happen to make this thing stop? It has to stop…'
"Something is going to happen now, to at least put us in the area where we can start talking about a way to make this thing stop. I'm seeing white people out there protesting as well, which is a good thing."
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Tagged as: 90s, Dr Dre, rap, USA
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Foo Fighters Celebrate Dave Grohl's Birthday
Hot on the heels of "No Son of Mine," Foo Fighters unleash another dose of Medicine at Midnight in the form of "Waiting on a War". The track is a sprawling melodic opus that gradually builds to a patented FF rave-up.
Are Robbie Williams And Kylie Minogue Planning New Duet?
Robbie Williams has confirmed reports suggesting he and Kylie Minogue are in talks to record a secret new track, revealing he has "big plans" for the song.


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Q: How to use .filter() to return a match inside of an array (rethinkdb) I want to find out how many of my students are being taught by a specific teacher. However some of the students have multiple teachers. The value of the teacher_name entry is represented as an array. The following query only shows those results where the match is exact, that is, it won't show me results where there are multiple teachers.
r.db('client').table('basic_info').filter({teacher_name: ["Andrew McSwain"]});

How can I iterate through the arrays to match if it contains the string I specified? Is there an API command for this or can I use good-ole javascript methods?

A: You probably want something like:
r.db('client').table('basic_info').filter(function(row) {
  return row('teacher_name').contains('Andrew McSwain');
})


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package org.redisson.client.protocol.convertor;

public class BooleanAmountReplayConvertor extends SingleConvertor<Boolean> {

    @Override
    public Boolean convert(Object obj) {
        return (Long)obj > 0;
    }

}

redpajama_set_name: RedPajamaGithub


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Anschelika Alexejewna Krylowa (; * 4. Juli 1973 in Moskau) ist eine ehemalige russische Eiskunstläuferin, die im Eistanz startete.

Ihr erster Partner, mit dem sie international in Erscheinung trat, war Wladimir Fjodorow. An seiner Seite gewann sie bei der Weltmeisterschaft 1993 die Bronzemedaille. Die Olympischen Spiele 1994 beendeten sie als amtierende russische Meister auf dem sechsten Platz. Bei der Weltmeisterschaft 1994 musste das Paar wegen eines gebrochenen Handgelenks Krylowas zurückziehen. Im gleichen Jahr entschied sie sich auf Anraten ihrer Trainerin Natalja Linitschuk, mit Oleg Owsjannikow, einem der letzten Schüler Ljudmila Pachomowas, zu laufen. Das Paar trainierte in Newark, New Jersey, USA.

Krylowa und Owsjannikow wurden auf Anhieb russische Meister. Bei ihrem Debüt bei Europameisterschaften gewannen sie die Bronzemedaille und bei ihrem Weltmeisterschaftsdebüt belegten sie den fünften Platz.

Bei den Europameisterschaften 1996, 1997 und 1998, den Weltmeisterschaften 1996 und 1997 und den Olympischen Spielen gewannen Krylowa und Owsjannikow stets die Silbermedaille hinter ihren Landsleuten Oxana Grischtschuk und Jewgeni Platow. Nach deren Rücktritt gewannen sie bei der Weltmeisterschaft 1998 in Minneapolis ihren ersten Titel. 1999 wurden sie in Prag Europameister und verteidigten in Helsinki ihren Weltmeisterschaftstitel. Es waren ihre letzten Wettbewerbe, da Ärzte in der Vorbereitung auf die neue Saison Krylowa zum Karriereende rieten, da sie aufgrund seit 1995 bestehender Rückenprobleme Gefahr lief, Lähmungen davonzutragen. Krylowa riet Owsjannikow seine Karriere mit einer anderen Läuferin fortzusetzen, was er allerdings ablehnte. Nach einem Jahr Pause liefen beide bis 2004 zusammen bei den Profis.

Anschelika Krylowa arbeitet seit einigen Jahren zusammen mit Pasquale Camerlengo als Choreografin. Krylowa und Camerlengo sind verheiratet und haben zwei Kinder.

Ergebnisse

Eistanz
(bis einschließlich 1994 mit Wladimir Fjodorow, danach mit Oleg Owsjannikow)

Z = Zurückgezogen

Weblinks

 Offizielle Homepage (archiviert)

Einzelnachweise

Eiskunstläufer (Russland)
Olympiateilnehmer (Russland)
Teilnehmer der Olympischen Winterspiele 1994
Teilnehmer der Olympischen Winterspiele 1998
Weltmeister (Eiskunstlauf)
Europameister (Eiskunstlauf)
Eiskunstlauftrainer
Choreograf (Eiskunstlauf)
Träger des Ordens der Freundschaft
Russe
Geboren 1973
Frau