I write this informal memoir in the hope that it will be of interest to my grandchildren as they grow older (Sarai, Maceo and Adan Hertz-Velázquez and Amara and Zoe Overmyer). It is based on what I remember, supplemented by comments from my mother Bernice, my wife Estella and my sister, Mary Beth Twining. This is not intended to be a research essay, but I have checked some written sources. I realize that memories can be unreliable, and particularly for my early years have been constructed by what I have been told by and what I have told to others. On the whole I have had a good, satisfying and happy life, for which I am deeply grateful to my family, friends and colleagues, and to the marvelous universe from which my life emerged and to which, eventually, it will return. This memoir is meant to be read along with my Curriculum Vitae, of which the most recent version is dated June 30, 2010. The reader should also look at the many wonderful family photo albums organized by Estella, including photos taken on our many trips.
R* Folk Buddhist Religion: Dissenting Sects in Late Traditional China. 259 pp. plus glossary, bibliography and index. Cambridge, MA, Harvard University Press, June, 1976. Harvard East Asian Series, #83.
R* The Flying Phoenix: Aspects of Chinese Sectarianism in Taiwan, by David K. Jordan and Daniel L. Overmyer. Princeton, Princeton University Press, 1986. 329 pages.
R* Religions of China: The World as a Living System. San Francisco, Harper & Row, Publishers, March, 1986. This is an introductory textbook in a series intended for first year university students, "Religious Traditions of the World". 125 pages. This was reprinted with its nine co-volumes in a single volume edited by Byron H. Earhart,Religious Traditions of the World, also by Harper, 1992.
R* A Chinese translation of Folk Buddhist Religion: Dissenting Sects in Late Traditional China. by Zhou Yumin and others (Dept. of History at the Shanghai Normal University), Zhong-guo min-jian zong-jiao jiao-pai yan-jiu [A study of Chinese folk-religious sects]. Shanghai, Chinese Classics Publishing House, 1993.
R* Precious Volumes: An Introduction to Chinese Sectarian Scriptures from the Sixteenth and Seventeenth Centuries, Cambridge, MA, Harvard University Asia Center, 1999. 444 pages. Harvard-Yenching Monograph Series, 49.
R* Fei Luan. A Chinese translation of the Flying Phoenix book, translated by Zhou Yumin, edited by Sung Kuang-yu. Hong Kong : Chinese University of Hong Kong Press, 2005.
R* Ethnography in China Today: A Critical Assessment of Methods and Results. Edited, wrote the Introduction and one chapter. Taipei, Taiwan, Yuan-liou Publishing Co. Ltd., 2002.
R* Interpretations of Hope in Chinese Religions and Christianity, co-edited with Lai Chi Tim. Wrote one chapter. Hong Kong, 2005.
R* The China Quarterly Special Issue: Religion in China Today, (No.174, June 2003). Edited and wrote the introduction. (This was also published as the book Religion in China Today, less the book reviews).
R* Religion in China Today, Cambridge, Cambridge University Press, 2003. Edited and wrote the introduction.
R* A Japanese translation of the 1976 Folk Buddhist Religion book, Chogoku minkan Bukkyo kyoha no kenkyu,translated by Rimbara Fumiko and Ito Michiharu. Tokyo, Kenbun shuppan, 2005.
Series: Huabei nongcun minjian wenhua yanjiu (Collection of studies of popular culture in north China villages), co-edited with Fan Lizhu and others, Tianjin: Tianjin guji chubanshe, 2006-2007. The four volumes of this series have now been published, in 1543 pages. .
R. Local Religion in North China in the Twentieth Century: The Structure and Organization of Community Rituals and Beliefs. Leiden, Brill, 2009.
R. Asian Religions in British Columbia, co-edited with Don Baker and Larry DeVries. A book of twelve reports by B.C. local scholars. Vancouver, B.C., University of British Columbia Press, 2010.
R. " Special Issue, Women in Chinese Religions", Min-su ch'u-i (Journal of Chinese Ritual, Theatre and Folklore), No. 168, June 2010, edited and wrote the Introduction.
* "Folk-Buddhist Religion: Creation and Eschatology in Medieval China," History of Religions, 12.1: 42-70 (August 1972).
* Boatmen and Buddhas: The Lo chiao in Ming Dynasty China." History of Religions, 17.3-4: 284-302, (February–May 1978).
* "Dualism and Conflict in Chinese Popular Religion." Frank E. Reynolds and Theodore Ludwig, eds., Transitions and Transformations in the History of Religions: Supplements to Numen Series, Leiden: E.J. Brill, 1980, pp. 153–184.
Four articles for the Abingdon Dictionary of Living Religions (Nashville, Tenn., 1981): "Chinese Popular Religion" (3000 words). "Feng-shui" (500 words). "Household Gods" (500 words). "White Lotus Society" (250 words), pp. 164-168, 257-258-329 and 804.
* "Alternatives: Popular Religious Sects in Chinese Society," Modern China 7:2: 153-190, (April 1981).
* "The White Cloud Sect in Sung and Yüan China," Harvard Journal of Asiatic Studies, 42:2: 615-642, (December 1982).
* "Attitudes Toward the Ruler and State in Chinese Popular Religious Literature; Sixteenth and Seventeenth Century Pao-chüan," Harvard Journal of Asiatic Studies, 44:2: 347–379, (December 1984).
* "Values in Chinese Sectarian Literature: Ming and Ch'ing Pao-chüan,"" Popular Culture in Late Imperial China: Diversity and Integration, edited by David Johnson, Andrew J. Nathan and Evelyn S. Rawski. Berkeley, U. of California Press, 1985, pp. 219–254.
* "Chinese Religions: A Historical Overview," in The Encyclopedia of Religion. New York, Macmillan Publishing Co., 1987, 3:257–289. (This article was reprinted in a volume of selections from the Encyclopedia edited by Joseph M. Kitagawa, entitled The Religous Traditions of Asia, New York, Macmillan, 1989).
* Messenger, Saviour and Revolutionary: Roles of Maitreya in Chinese Popular Religious Literature." In Helen Hardacre and Alan Sponberg, editors, Maitreya, The Future Buddha, New York, Cambridge University Press, 1988, pp.110–134.
* "Buddhism in the Trenches: Attitudes Toward Popular Religion in Chinese Scriptures found at Tun-huang," inHarvard Journal of Asiatic Studies, 50.1:197-222 (June 1990).
* "Attitudes Toward Popular Religion in Ritual Texts of the Chinese State: The Collected Statutes of the Great Ming." Cahiers d'Extrême-Asie, (Publication of Section de Kyoto, École Française d'Extrême Orient), 5:191-221 (1990).
"Glowing Coals: The first twenty-five years of the Department of Asian Studies at the University of British Columbia, 1960–1985," in B.C. Asian Review, 3–4: 1-27 (1990).
* "Women in Chinese Religions: Submission, Struggle, Transcendence." In Gregory Schopen and Koichi Shinohara, eds., From Benares to Beijing: Essays on Buddhism and Chinese Religions in Honour of Prof. Jan Yun-hua, Oakville, Ontario, Mosaic Press , 1991, pp 91-120.
* Co-authored with Thomas S.Y. Li, "The Oldest Chinese Sectarian Scripture, The Precious Volume Expounded by the Buddha, on the Results of [the teaching of] the Imperial Ultimate Period." Journal of Chinese Religions, 20: 17-31 (1992).
* "Chinese Religions: the State of the Field," Parts I and II, Journal of Asian Studies, 54, no. 1 (February 1995): 124-160, and 54, no. 2 (May 1995): 314-395 (with ten co-authors, originated, edited and with introductions by D.L. Overmyer).
* Review article on "Proceedings of [the] International Conference on Popular Beliefs and Chinese Culture", (Center for Chinese Studies, Taipei,. Taiwan, R.O.C., April, 1994), Journal of Chinese Religions, 23: 147–155 (Fall 1995).
* "Chinese Religions as Part of the History of Salvation: a Dialogue with Christianity", Ching Feng, 40:1.1–14, March 1997.
* "Convergence: Chinese Gods and Christian Saints," Ching Feng 40:3–4.215–232 (September–December, 1997).
* "Social Perspectives in Chinese Sectarian Scriptures from the Fifteenth and Sixteenth Centuries" to be published in Civil Society in East Asia: History, Concepts, Institution. Proceedings of the Vth Symposium of the North American-European Joint Committee for Cooperation in East Asian Studies, edited by Charles Le Blanc and Alain Rocher, 1998, pp. 7–35.
* Review article on Poo Mu-chou, In Search of Personal Welfare: a View of Ancient Chinese Religion (Albany, State University of New York Press, 1998). Journal of Chinese Religions 26: 172–176 (1998).
* "Quan-zhen Daoist Influence on Sectarian "Precious Volumes" from the Seventeenth Century." Daojiao yu Minjian Zongjiao Yanjiu Lunji (Research articles on Daoism and [Chinese] popular religion), edited by Lai Chi Tim. Hong Kong, Xuefang Wenhua shiye Co., 1999, pp. 73–93.
* Book Chapter: "On the Foundations of Chinese Culture in Late Traditional Times: Comments on Fang Xuejia, ed., Meizhou diqu de miaohui yu zongzu (The lineages and temple festivals of the Meizhou area) and his Meizhou Heyuan diqu de cunluo wenhua (Village religion & culture)." In Ethnography in China Today: A Critical Assessment of Methods and Results, edited by D.L. Overmyer. 2002, pp. 313–342.
* "From 'Feudal Superstition' to 'Popular Beliefs': New Directions in Mainland Chinese Studies of Chinese Popular Religion," Cahiers d'Extrême Asie, 12: 105–128 (2001).
* "Introduction" to The China Quarterly 174 (June 2003), Special Issue on Religion in China Today.
* "Shenming, shengtu, lingmei he raojing: cong Zhongguo wenhua guandian bijiao difang minjian xinyang chuantong" (Gods, saints, spirit-mediums and processions: comparing local religious traditions from the point of view of Chinese culture) Taiwan Journal of Religious Studies 2:2.1–16 (June 2003).
"Lishi, wenxian he shidi diaocha—yanjiu Zhongguo zongjiao de zonghe fangfa", (History, texts and fieldwork—a combined method for the study of Chinese religions), in Journal of History and Anthropology 2:1.197–205 (April 2004).
* "Chinese Religious Traditions from 1900-2005: an Overview", pp. 173-197 in The Cambridge Companion to Modern Chinese Culture, Edited by Kam Louie, Cambridge University Press, 2008.
"Acceptance in Context: Death and Traditional China." Fred H. Holck, ed., Death and Eastern Thought, Nashville, Abingdon Press, 1974, pp. 198–225.
"A Preliminary Study of the Tz'u-hui t'ang, a Contemporary Religious Sect on Taiwan," Society for the Study of Chinese Religions Bulletin, 4: 19-40, (October 1977).
Shih-shuo hsin-yü: A New Account of Tales of the World, by Liu I-ch'ing with commentary by Liu Chun. Translated with introduction and notes by Richard B. Mather. Minneapolis, University of Minnesota Press, 1976, inHistory of Religions, 17.2: 194-20, (November 1977), (review article).
"Chinese Studies: Some Contributions to the Humanities", U.B.C. Artsnews February, 1995. (A Chinese translation of this was published in Zhongguo yanjiu , May, 1995).
"Taiwan Tz'u-hui t'ang te k'ao-ch'a", Min-chien tsung-chiao 1:83-91 (1995) (This is a translation by Zhou Yumin of a chapter from my book The Flying Phoenix, co-authored with David Jordan).
"Gods, saints, shamans and processions: comparative religion from the bottom up", in Criterion 41.3:2–9, 34.
"The World as a Holy Place", TREK, The Magazine of the University of British Columbia, Vol. 12, Summer 2005, pp.14-17. Also published in Humanist Perspectives 157:20-22 (Summer 2006), and Anpere.net Newsletter (April 2007, an online journal of anthropological perspectives on religion).
Book reviews to 2000; continued to publish reviews after this date but have not included them here. (Review articles are listed above).
"Undisturbed Narration," a review of D.H. Smith, Chinese Religions. New York: Holt, Rinehart and Winston, 1968. History of Religions, Vol. 9, Nos. 2 and 3, November 1969/February 1970, pp. 256–260.
Chesneaux, Jean, ed., Popular Movements and Secret Societies in China. Stanford, 1972. The American Political Science Review, 68.4: 1795-1797 (1974).
Religious Studies Review, Vol. 2, No. 1, January 1976, pp. 32–33.
Ahern, Emily M., The Cult of the Dead in a Chinese Village. Stanford, Stanford University Press, 1973.
Jordan, David K., Gods, Ghosts and Ancestors: The Folk Religion of a Taiwanese Village. Berkeley, University of California Press, 1972.
Bodde, Derk, Festivals in Classical China: New Year and other Annual Observances during the Han Dynasty 206 B.C.–A.D. 220. Princeton, N.J., Princeton University Press, 1975.
"Exorcism and Renewal in Ancient China," a review of Derk Bodde, Festivals in Classical China: New Year and other Annual Observances during the Han Dynasty 206 B.C.–A.D. 220. Princeton, N.J., Princeton University Press, 1975, History of Religions 17:1: 86-89 (August 1977).
Granet, Marcel, The Religion of the Chinese People, tr. Maurice Freedman, New York, Harper and Row, 1975,Journal of Asian Studies, 37.1: 107-108 (November 1977).
Hsu, Sung-peng, A Buddhist Leader in Ming China: The Life and Thought of Han-shan Te-ch'ing. University Park, The Pennsylvania State University Press, 1979. Journal of Asian Studies, May 1980, pp. 548–550.
Berling, Judith A., The Syncretic Religion of Lin Chao-en. New York, Columbia University Press, 1980. Journal of Asian Studies, XLI.1: 95–96 (November 1981 ).
Saso, Michael and David Chappell, eds., Buddhist and Taoist Studies, I. Honolulu, University Press of Hawaii, 1977. Journal of the American Oriental Society, 100.1: 89-30 (1980).
Amore, Roy C., ed., Developments in Buddhist Thought: Canadian Contributions to Buddhist Studies. Waterloo, Ontario, Wilfrid Laurier University Press, 1974. Philosophy East and West, July 1981, pp. 383–385.
Yü, Anthony C., ed. and trans., The Journey to the West, Vol. I. Chicago, University of Chicago Press, 1977.The Christian Century, October 19, 1977, pp . 958–960 .
Eliade, Mircea, Autobiography, Volume 1: 1907-1937, Journey East, JourneyWest, translated by MacLinscott Ricketts. San Francisco, Harper and Row Publishers, 1981. The Christian Century, April 14, 1982, pp. 453–454.
Naquin, Susan, Shantung Rebellion: The Wang Lun Uprising of 1774. New Haven, Yale University Press, 1981.The China Quarterly, 1982.
Chan, Hok-lam and Wm. Theodore de Bary, eds., Yuan Thought: Chinese Thought and Religion Under the Mongols. New York, Columbia University Press, 1982. Ming Studies, 1984.
Smith, Richard J., China's Cultural Heritage: The Ch'ing Dynasty, 1644–1912. Boulder, Westview Press, 1983.Ming Studies, Spring 1985.
Henderson, John B., The Development and Decline of Chinese Cosmology. New York, Columbia University Press, 1984. The American Historical Review, December 1985.
Gimello, Robert M. and Peter N. Gregory, eds., Studies in Ch'an and Hua-yen. Honolulu, University of Hawaii Press, 1983. Journal of Asian Studies, May 1985.
Paul, Diana Y. Women in Buddhism: Images of the Feminine in the Mahayana Tradition, 2nd edition. Berkeley, University of California Press, 1985. Journal of Asian Studies, May 1986.
De Vos, George A. and Takao Sofue, eds., Religion and the Family in East Asia. Berkeley, CA, U. of California Press, 1986. Journal of Asian Studies, February, 1988.
Weinstein, Stanley, Buddhism Under the T'ang. New York, Cambridge University Press, 1987. American Historical Review, June, 1988.
Yü Song-qing, Ming Qing Bai-lien jiao yan-chiu (A study of Ming and Qing White Lotus sects), Chengdu, Sichuan ren-min chu-banshe, 1987. Cahiers d'Extrême-Asie, 1988.
Larson, Gerald James and Eliot Deutsch, eds., Interpreting Across Boundaries: New Essays in Comparative Philosophy. Princeton, Princeton University Press, 1988. Journal of Asian Studies, August, 1989.
Brook, Timothy, Geographical Sources of Ming-Qing History. Ann Arbor, Center for Chinese Studies, U. of Michigan, 1988. Canadian Journal of History, August, 1989.
Rubenstein, Murray A., The Protestant Community on Modern Taiwan: Mission, Seminary and Church. New York and London, M.E. Sharpe, 1991. Journal of Asian Studies 51.1: 156–158 (February 1992).
ter Haar, B.J., The White Lotus Teachings in Chinese Religious History. Leiden, E.J. Brill, 1922. Journal of Asian Studies 51.4: 908-909 (November 1992).
Robinet, Isabelle. Taoist Meditation: The Mao-shan Tradition of Great Purity, (New York: SUNY Press, 1993). Studies in Religion.
Brook, Timothy. Praying for Power: Buddhism and the Formation of Gentry Society in Late Ming China(Cambridge, MA, 1993). Canadian Journal of History XXIX; 609-611 (December 1994).
Murray, Dian H., with Qin Baoqi. The Origins of the Tiandihui: The Chinese Triads in Legend and History (Stanford, CA, 1994). Journal of the American Oriental Society, 115.4 (1995).
Ching, Julia. Chinese Religions (Mary Knoll, 1993). China Review International, 2.2: 418-420 (Fall 1995).
Robinet, Isabelle. Taoism: Growth of a Religion. Translated by Phyllis Brooks (Stanford: Stanford University Press, 1997). China Review International 5:2.219–221 (Fall 1998).
McLaren, Anne E. Chinese Popular Culture and Ming Chantefables (Leiden, E.J. Brill, 1998). Harvard Journal of Asiatic Studies, Vol. 59, No. 2, 1999. Pp. 629–637.
DeBary, Wm. Theodore, ed., The Unfolding of Neo-Confucianism, New York, Columbia University Press, 1975, Vol. 49, No. 1: 120–122 (Spring 1976).
Pokora, Timoteus, tr., Hsin-lun (New Treatise) and Other Writings by Huan T'an (43 B.C.–28 A.D., Ann Arbor: Center for Chinese Studies, University of Michigan, 1975, Vol. 49, No. 1: 179–180 (Spring 1976).
Tu Wei-ming, Centrality and Commonality. An Essay on Chung-yung, Honolulu, University Press of Hawaii, 1976, Vol. 50.1:130-131 (Spring 1977).
Tu Wei-ming, Neo-Confucian thought in Action: Wang Yang-ming's Youth, Berkeley, University of California Press, 1976, Vol. 50, No. 2 (Summer 1977), pp. 300–301.
Posner, Arlene and Arne J. de Keijzer, eds., China: A Resource and Curriculum Guide (second edition, revised). Chicago, University of Chicago Press, 1976, Vol. 49, No. 4 (Winter 1976–77), pp. 752–753.
Naquin, Susan, Millenarian Rebellion in China: The Eight Trigrams Uprising of 1813. New Haven, Yale University Press, 1976, Vol. 51, No. 1 (Spring 1978), pp. 112–113.
Metzger, Thomas A., Escape from Predicament: Neo-Confucianism and China's Evolving Political Culture. New York, Columbia University Press, 1977, 50.4: 686-687 (Winter 1977–78).
Liu Ts'un-yan, Selected Papers from the Hall of Harmonious Wind. Leiden, E.J. Brill, 1977, 50.4: 699-700 (Winter 1977–78).
Welch, Holmes and Anna Seidel, eds., Facets of Taoism. New Haven, Yale University Press, 1979, 52.4: 722-724 (Winter 1979–80).
Maspero, Henri, Taoism and Chinese Religion. Translated by Frank A. Kierman, Jr., Amherst, The University of Massachusetts Press, 1981, 55.2: 284-286 (Summer 1982).
Hsiao Kung-chuan, A History of Chinese Political Thought, Volume I: From the Beginnings to the Sixth Century A.D. Translated by F.W. Mote, Princeton, Princeton University Press, 1979, 55.3: 477-479 (Fall 1982).
Handlin, Joanna F., Action in Late Ming Thought. The Re-orientation of Lu K'un and Other Scholar-Officials. Berkeley, University of California Press, 1983 (Fall 1984).
Mair, Victor H., Tun-huang Popular Narratives. London, Cambridge University Press, 1983 (Spring 1985).
Yu, David C., Guide to Chinese Religion. Boston, G.K. Hall and Co., 1985 (Spring 1986).
Munro, Donald, Ed., Individualism and Holism: Studies in Confucian and Taoist Values. Ann Arbor, U. of Michigan, Center for Chinese Studies, 1985 (1987).
Watson, James L. and Evelyn S. Rawski, eds., Death Ritual in Late Imperial and Modern China. Berkeley, University of California Press, 1988. (1989).
Kuhn, P.A. Soulstealers: The Chinese Sorcery Scare of 1768 (Cambridge MA, Harvard University Press. 64.4: 560–561.
Dean, Kenneth, Taoist Ritual and Popular Cults of Southeast China. Princeton, N.J. Princeton University Press, 1993. 67.2 (August 1994).
Chong, Ken Ray. Cannibalism in China (Wakefield, NH, 1990). Pacific Affairs 67.3: 483-484 (Fall 1994).
Gernet, Jacques. Buddhism in Chinese Society (New York, Columbia University Press, 1995) 64:4.596–597 (Winter 1995–1996).
Gedalecia, The Philosophy of W'u Ch'eng: A Neo-Confucian of the Yuan Dynasty. Bloomington (Indiana):Research Institute for Inner Asian Studies, Indiana University, 1999.
Hubbard, Jamie, Absolute Delusion, Perfect Buddhahood: The Rise and Fall of a Chinese Heresy, Honolulu, University of Hawaii Press, 2002. In Pacific Affairs.
"The Tz'u-hui t'ang: A Contemporary Religious Sect on Taiwan," Canadian Society for Asian Studies, annual meeting, June 2, 1974, University of Toronto. I read this same paper at a meeting of the Honors/Asian Studies Colloquium, University of Puget Sound, on October 18, 1974 (invited lecture). Published as part of my Flying Phoenix book.
"Ming Dynasty Popular Scriptures: An Introduction to the Pao-chüan of Lo Ch'ing and his Wu-wei chiao," read at the meeting of the Society for the Study of Chinese Religions, held in conjunction with the Association for Asian Studies, Toronto, March 19, 1976, 22 typed pages (partly incorporated into the article "Values in Chinese Sectarian Literature", published 1985).
"Unity and Diversity in Chinese Religion," in a panel on "Elite and Folk Religions," Northwest Regional Seminar on China, University of Washington, April 24, 1976. Oral presentation.
"Boatman and Buddhas: the Lo chiao in Ming Dynasty China," 30 International Congress of Human Sciences in Asia and North Africa, Mexico City, August 7, 1976. Published.
"Chinese Religions; the State of the Art," Regional Seminar, Center for Chinese Studies, University of California, Berkeley, Feb. 12, 1977.
"Dualism and Conflict in Chinese Popular Religion," Annual meeting, Asian Studies on the Pacific Coast, Eugene, Oregon, June 18, 1977. Published.
"Pao-chüan: Types and Transformations," Annual meeting, Association for Asian Studies, Chicago, Illinois, March 31, 1978, 46 typed pages.
"The Sayings of Chairman Lü: Popular Religious Texts in Taiwan," Harvard University, Conference on "High Culture and Popular Culture in East Asia," August 24, 1978, 54 typed pages (mostly included in the book, The Flying Phoenix ).
"Values and Communication in Chinese Popular Culture: Some Suggestions for Discussion," Planning meeting for a workshop on "Values and Communications in Chinese Popular Culture," sponsored by the American Council of Learned Societies, Committee on Studies of Chinese Civilization, at Columbia University, New York, January 13, 1979. Oral presentation.
"Alternatives: Popular Religious Sects in Chinese Society," Harvard, workshop on "Rebellion and Revolution in North China: Late Ming to the Present," Harvard University, August, 1979. Published.
"The White Cloud Sect in Sung and Yüan China," American Academy of Religion, annual meeting , Dallas, Texas, November, 1980. Published.
"Values in Chinese Sectarian Literature, Mid-Ming to the Twentieth Century," Part I: Pao-chüan," conference on "Values and Communication in Chinese Popular Culture," sponsored by the ACLS and the East-West Center, University of Hawaii, January 2–6, 1981. I presented this paper earlier (in oral form only) at a meeting of the "East Asian Coffee Hour," Princeton University, Princeton, N.J., November 5, 1980.
"Values in Pao-chüan Literature," conference on "China in the Seventeenth Century," Moscow, USSR, June 15–18, 1982, co-sponsored by the Soviet Academy of Sciences and the American Council of Learned Societies. Oral presentation.
"Attitudes toward the Ruler and State in Chinese Popular Religious Literature: Sixteenth and Seventeenth CenturyPao-chüan," the Princeton Conference on Maitreya Studies, May 1–3, 1983. Published.
"Methodology of the History of Religions," Chinese Academy of Social Sciences, Beijing.
"The White Cloud and White Lotus Schools of the Sung and Yüan Dynasties," Department of History, Nanjing University.
"Ming and Ch'ing Popular Religious Sects," Department of History, Nanjing University.
"Messenger, Saviour and Revolutionary: The Roles of Maitreya in Chinese Popular Religious Literature." This paper presented at the University of Washington, University of Victoria, U.C.L.A., University of California, Berkeley and Davis, and the University of Heidelberg, 1983–1987. Published.
The Flying Phoenix: Aspects of Chinese Sectarianism in Taiwan. Lectures introducing this book given at the University of California, Berkeley (11/85) and Stanford University (1986).
"Cultural Integration in Late Imperial China: The Case of Popular Religion." University of Iowa, April, 1988.
"Buddhism in the Trenches: Attitudes Toward Popular Religion in Chinese Indigenous Scriptures from Tun-huang." Association for Asian Studies, March, 1988; Harvard University, April, 1988. Also presented at the International Conference on Chinese Folk Literature, Taipei, September, 1989. Published.
"Women in Chinese Religions: Submission, Struggle, Transcendence." Symposium in conjunction with the exhibit "Views from Jade Terrace: Chinese Women Artists, 1300–1912," Indianapolis Museum of Art, October, 1988. Published.
"Attitudes Toward Popular Religion in Ritual Texts of the Chinese State: The Collected Statutes of the Great Ming." Conference sponsored by the Social Science Research Council on "Communities in Question: Religion and Authority in East and Southeast Asia," Hua-hin, Thailand, May, 1989.
This paper was also presented at the 1989 Ohio State University College of Humanities Symposium, Columbus, Ohio, March, 1989. Published.
"The Role of Lo Ch'ing (1492–1527) in the Development of Sixteenth and Seventeenth Century Sectarian Scriptures," Conference on "Rituals and Scriptures of Chinese Popular Religion," Bodega Bay, CA, January, 1990.
This paper was also presented at the April 1990 annual meeting of the Association for Asian Studies in Chicago.
"The Oldest Chinese Sectarian Scripture". UBC Institute of Asian Research, China/Korea Seminar, February 25, 1992. Published.
"Social Perspectives in Chinese Sectarian Scriptures from the Fifteenth and Sixteenth Centuries," Symposium on "Civil Society in East Asian Countries," Joint Committee for European-North American Cooperation in East Asian Studies, meeting at the University of Montreal, October, 1992. This paper also presented at the University of Heidelberg and at Oxford University in the summer of 1993. Published.
"Why Study Religion" and "Chinese Popular Religion," Dept. of History, Zhongshan University, Guangzhou, China, May, 1997.
Papers and invited lectures: "The order and inner logic of Chinese popular religion"; presented at the Chinese University on March 10, 1998; also presented at the Academia Sinica in Taiwan in May and at Shanghai Normal University in June, 1998 and at St. John's College, UBC, October 7, 1998.
Review report on the book Meizhou Heyuan diqu de cunluo wenhau (The village culture of the Heyuan area of Meizhou, Guangdong province), 1997, conference on "Ethnography in China Today", Chinese University of Hong Kong, May 14–16, 1998.
"History, texts and fieldwork: a combined approach to the study of Chinese religions", presented at a conference on "Problems and methods in the study of religion", Taiwan, July, 1998. This conference was co-sponsored by the National Chengchi University and the Academia Sinica.
"Current Chinese studies of Chinese popular religion: a review report," annual meeting, Society for the Study of Chinese Religions, Association of Asian Studies, Boston, March 13, 1999.
Three lectures on Chinese popular religion and popular religious texts, Luminary Buddhist Institute, Chia-yi, Taiwan, June, 1999. (This is a training centre for nuns).
"The order and inner logic of Chinese popular religion" (modified version of that listed above; in Chinese), International Conference of Religious Studies: Meeting the Millennium, Kuala Lumpur, Malaysia. December 30, 1999–January 1, 2000. This paper was also presented in China at Nankai University in Tianjin and Fudan University in Shanghai in 2000 and 2001 (in Chinese).
"From 'Feudal Superstition' to 'Popular Beliefs'; New Directions in Chinese Studies of Chinese Popular Religion," Regional China Colloquium, Simon Fraser University, Harbour Centre, March 4, 2000 (a draft version of the lecture given in Hong Kong in May, 2000 (see below)).
"Why study religion: an academic and personal discussion, with illustrations from Chinese religion and philosophy," Inaugural Lecture in Religion and Mythology, Langara College, March 14, 2000.
"From 'Feudal Superstition' to 'Popular Beliefs'; New Directions in Chinese Studies of Chinese Popular Religion," International Conference on Religion and Chinese Society: The Transformation of a Field and Its Implications for the Study of Chinese Culture," Chinese University of Hong Kong, May 29–June 2, 2000. Published.
"Ethnography in China Today: A Critical Assessment of Methods and Results; A Report on the conference volume (in Chinese). Conference on [Chinese] Ritual, Theatre and Folklore, National Tsing-hua University, Taiwan, June 5–7, 2000. Book published.
Discussant, panel on "Anthropology: Beliefs and Life," Third International Conference on Sinology, Academia Sinica, Taipei, Taiwan, June 29–July 1, 2000.
"The role and function of Daoist priests and rituals in Chinese popular religion, with illustrations from Fujian, Hong Kong, and Jiangxi," inaugural lecture in a series on Daoism, Department of History, Nankai University, Tianjin, China, July 10, 2000 (in Chinese). Accepted for publication.
"Struggle, Auspicious Times and the Potential for Moral Transformation: The Popular Religious Context of Chinese Sectarian Beliefs about the Destruction and Renewal of the World." Conference on Chinese Millenialism in Comparative Perspective, Harvard University, April 27–29, 2002.
"Gods, Saints, Shamans and Processions: Comparative Religion from the Bottom Up." Public lecture, Divinity School. University of Chicago, May 2, 2002 (Lecture given as part of a ceremony in which I received an award for "Alumnus of the Year") (Published).
"Temple Festivals in Rural North China," Institute of Modern History, Academia Sinica, Taipei, Taiwan, June 6, 2002 and Hong Kong City University, November, 2003. (A report on my field work in Hebei province with two Chinese colleagues. In Chinese).
"Religion in China Today", Western Washington University, Oct. 15, 2003, U.B.C. Oct. 24 and Nov. 3, 2003 and Hong Kong City University, November, 2003, University of Otago (New Zealand), Feb. 2004, and at the Headquarters of the U.S. Central Intelligence Agency (C.I.A.) in May, 2004. I discussed this topic again at an orientation workshop for the Commissioners and staff of the United States Commission on International Religious Freedom that was held in Salt Lake City on June 24, 2005.
"Local Religion in North China: the Structure and Organization of Community Rituals and Beliefs", lectures for the UBC China Studies Group on November 9, 2005 and at Columbia University in New York City on December 15, 2005. This lecture also presented at the Harvard University Fairbank Center on October 19, 2006, and at the Chinese University of Hong Kong on December 6, 2006.
"Chinese Religions: Current Situation and Future Prospects", Workshop on "China Futures", The Hudson Institute, Washington, D.C., June 11, 2008.
Chinese translation of Precious Volumes, in press.


25,168 passengers used Carlton Station during May 2014 to April 2015, latest figures released this week have shown. This is up from 20,298 who used the station in 13-14. 6,050 passengers used Netherfield Station during the same period.
Off-peak return tickets to Skegness are available on the 8.30am train, now that the cut-off time between peak and off peak fares at this station is 8.44am. Remember that on Saturdays the train leaves earlier at 8.48am.
Monday to Friday peak time restrictions end at 8.30am; however, I have been told by regular passengers that they were asked to pay the peak-time fare on the 9.07am Matlock train when travelling to Nottingham or Leicester. This is incorrect and unfortunately may have deterred some who use the trains occasionally, from using them again. Let me know if you encounter this problem, as we need all the passengers we can get.
Another problem that has been mentioned to me is the interavailability of tickets between Carlton and Netherfield stations. A local arrangement sanctioned by East Midlands Trains said a ticket purchased for either station will be valid for both. It appears some staff aren't aware of this. As it is a local arrangement it doesn't appear in the local fares manual, and that is probably where the problem arises.
Not many know that there is a direct train from Netherfield to Liverpool. The 8.33am Monday to Saturday is the one weekday train, whilst on Sunday it leaves at 13.22pm. A Liverpool to Norwich train also calls at Netherfield at 17.32 on Sundays only.
From May 21, Carlton Station will get an hourly daytime train service, more or less the same as weekdays. Sadly, though, if you are going to Lincoln, it will now mean a change of trains on Saturdays. If you are going to Derbyshire though, the chance is you won't have to change.
If you are going to Lincoln on a Saturday, you can catch a train to Newark at 8am. If you wish to go on to Lincoln there will be a 10 minute wait for a Lincoln train at Newark. After this the wait will be 30 minutes. You could go to Nottingham and catch a train directly to Lincoln from there.


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we then tacked it all in place and re-measured.. then after it was all set we welded it all up. After all that was done we cut all the cross braces and laid them were they would go.
We welded in all cross braces for the deck.
Each Cross brace was lifted 2" off deck so that way we can slide the wood in under the steel and it will be a tight fit.
We welded in some more braces for the leaf hangers to be welded to.
Well We did flip it over and set it on old axles to see how it would look, we also did some more work to the front.
Well We finally got the trailer finished.


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text:
Austin Monthly Austin Home Newsletters
Photography by Anthony Chiang
Bachelor: Clay Smith
Editor of Kirkus Reviews, 42 years old
Book Smart
Despite not loving to read until high school, Smith has made quite the career in the literary world. Starting off as a proofreading intern at The Austin Chronicle, Smith went on to become book editor at The Chronicle and then literary director of the Texas Book Festival. He's now the editor-in-chief of Kirkus Reviews. The publication reviews more than 8,000 books every year, and Smith himself reads 50 books a year for work alone. "The beauty of my position is that I can kind of assign to myself whatever I want to read," he says. "That's pretty nice."
Movie Buff
Even when he's not at the office, Smith's passion for words abounds. In addition to working on his own novel, he is currently president of the board of Friends of the O. Henry & Dickinson Museums. He also used to review movies, covered the Sundance Film Festival from 2005-12 and was formerly secretary of the board for the Austin Gay and Lesbian International Film Festival.
Twangy Tunes
The Amarillo native, who loves to host dinner parties at his home, is most likely to play tunes by classic country crooners like Ernest Tubb and Kitty Wells at his get-togethers. "Contemporary country music is full of so many platitudes," he says. "But the classic country that is from the 1940s and '50s, when the genre was really being formed, has different players, approaches and styles. I love it."
Sponsored: January's Great Destinations
Got the travel bug this January? Whether you're looking for a relaxing weekend getaway or an all-out excursion, we've got you covered with these great escapes.
Where to Celebrate New Year's Eve in Austin
From rooftop concerts to vegan dinners, here's how to ring in the new year in the capital city.
Inside Austin's First LGBTQ Senior Center
The program aims at addressing social isolation and loneliness.
The Anti-Vax Movement Has Descended Upon Austin
Things I've Learned: Cat Osterman
The Tragic Rise and Fall of Rapper Hella Sketchy
25-Plus Ways to Feel Better in 2020
Tastemaker: Sam Rozani from Sunrise Mini Mart
Rebel Cheese Offers (Tasty) Vegan Alternatives

redpajama_set_name: RedPajamaCommonCrawl


text:
About Stage Notes
Met Opera Backstage Tour
said Mike at 10:09 PM //
Tree lighting at Lincoln Center was what tree lightings should be: brisk, a beautiful tree, some carols, complimentary hot chocolate and hot apple cider,......and over in 30 minutes. The complete opposite of what the Rockelfeller Center tree lighting. It felt special and intimate, definitely a New York moment.
I was fortuante enough to have been part of the "Bloggers" tour of the inner workings of the Met opera. It started in the actual theater itself with some cool facts about the architecture: Wallace Harrison was the architect, the interior has no 90 degree angles for superior acoustics (none of the performers are mic'ed....ever!), the panelling came from one gynormous tree, 32 Swarofski crystals are in the performing area, etc.
What was most impressive were the way they handle sets. There was an active crew on stage at 6 pm putting up the "Figaro" set to replace the "Hansel and Gretel" set that had a rehearsal that afternoon. "Figaro" was on that night at 8! The stage is actually 11 stories high and they store a lot of the sets overhead. Those sets can move at a rate of 3 ft per sec. So watching the stage hands prepare the set for a totally different opera within a day was very impressive. And the whole backstage is a whole village. They build their own sets so it was like a Home Depot back there, both in size and in equipment/stock. And they had costumes being repaired or distressed. Ever since the MET opera started doing broadcasts in HD, they've had to be more meticulous with how the clothes look from both afar and up close.
I'll be back on Monday with a review of "Hansel and Gretel."
Lani said...
I'm so envious Mike!
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Much like the USA, France rings in each new year with a bang. However, there are a few uniquenesses that French people maintain as customary. Did you know that New Year's Eve is also called 'La fête de la Saint Sylvestre' in honor of Pope Saint Sylvester I? Or that one common tradition includes kissing under the mistletoe? Take a look at some fun French facts below including important vocab to know for the celebration. Bonne Année!
Each year a big festival is organized across France called 'le Réveillon de Saint-Sylvestre' to honor Pope Saint Sylvester on December 31st. During this evening time feast, guests enjoy traditional dishes like Blinis with duck foie-gras and champagne. More recently, the French have been enjoying this celebration on a boat cruise to ring in the new year in the middle of the ocean or sea for a romantic and extraordinary experience. In Paris, a huge parade is organized on New Years Eve day in which performers march through a procession that ends at the Trocadéro, under the Eiffel Tower. At the stroke of midnight, fireworks light up the sky across Paris.
The mistletoe (or le guy - pronounced like 'lay gee') is one very popular spot to be standing under during the countdown to midnight. This special zone is spent smooching a loved one as the new year approaches. If you are celebrating at a friend's home or a quant bar, le guy might be easier to find. Otherwise, if you find yourself at a nightclub (or boîte de nuit) dancing the night way, you might be more focused on clinking your glass and saying Bonne Année (Happy New Year) or Santé (Health or Cheers) with champagne as midnight approaches. Small paper balls (or des cotillons) might fall from the sky and crowds of people would clap and make loud noises.
Bonne année et bonne santé! = Happy new year and good health!
Bonne Année! = Happy New Year!
Bonne année deux mille seize! = Happy 2016!
I hope you enjoyed reading The Best French Vocabulary for New Years in France! Bonne année et bonne santé pour deux mille seize! If one of your New Year's resolutions is to learn French, make sure to visit our schedule in 2016 to sign up for Group French Classes and Private French Lessons at JP Linguistics. Bonne journée!


Good morning everyone, it's the final leg of the World Sevens Series at Twickenham, South Africa already have the world series title wrapped up but this should be a great tournament!
First try of the tournament for Fiji, fine finish from Ravouvuou in the corner, conversion is missed, 5-0 Fiji.
Try for Fiji and a wonderful score! Length of the field stuff, all 7 players involved and Nasako finishes it under the posts, 12-0 after the conversion with 1:37 to half time.
Fiji showing the importance of defence in 7s rugby, Canada have not been able to get close to the try line.
Final play of this first half with Canada on the attack.
Try Canada. They've finally broken the Fiji line, Justin Douglas the scorer, conversion added and that's half time: Fiji 12-7 Canada.
Minute-by-minute updates from the opening day of the London 7s from Twickenham.


text:
How covid-19 conspiracy theorists are exploiting YouTube culture
Covid-19 conspiracy theorists are still getting millions of views on YouTube, even as the platform cracks down on health misinformation.
Abby Ohlheiserarchive page
Youtube / Ms Tech
When the notorious conspiracy theorist Alex Jones was kicked off YouTube and Facebook in 2018, the lesson was supposed to be that deplatforming works. Without access to his millions of followers on mainstream social media, Jones became an online ghost, diminished and shouting his dangerous unfinished business to a much smaller audience.
But some people online took a second lesson from the change: conspiracy theories, and the people who promote them, can get a lot of views—and money.
Last week Patrick Bet-David, a popular financial YouTuber with more than 2.2 million subscribers, invited Robert F. Kennedy Jr.—one of the most high-profile proponents of the debunked theory that vaccines cause autism—for a two-hour interview on his channel. At the beginning, Bet-David asked, "Why'd you agree to do a long-form interview?"
The answer was obvious to Kennedy, one of many anti-vaccination leaders trying to make themselves as visible as possible during the covid-19 pandemic. "I'd love to talk to your audience," he replied.
Kennedy told Bet-David that he believes his own social-media accounts have been unfairly censored; making an appearance on someone else's popular platform is the next best thing. Bet-David framed the interview as an "exclusive," enticingly titled "Robert Kennedy Jr. Destroys Big Pharma, Fauci & Pro-Vaccine Movement." In two days, the video passed half a million views.
As of Wednesday, advertisements through YouTube's ad service were playing before the videos, and Bet-David's merchandise was for sale in a panel below the video's description. Two other interviews, in which anti-vaccine figures aired several debunked claims about coronavirus and vaccines (largely unchallenged by Bet-David), were also showing ads. Bet-David said in an interview that YouTube had limited ads on all three videos, meaning they can generate revenue, but not as much as they would if they were fully monetized.
We asked YouTube for comment on all three videos on Tuesday afternoon. By Thursday morning, one of the three (an interview with anti-vaccine conspiracy theorist Judy Mikovits) had been deleted for violating YouTube's medical misinformation policies. Before it was deleted, the video had more than 1 million views.
YouTube said that the other two videos were borderline, meaning that YouTube decided they didn't violate rules, but would no longer be recommended or show up prominently in search results.
After we asked YouTube for comment, one of the three videos had been deleted. Before it was deleted, the video had more than 1 million views.
According to YouTube's own rules, videos containing "medical misinformation" about covid-19 are against advertiser guidelines — if not in violation of the platform's community standards governing what content is allowed on YouTube at all. Taken together, the three videos gathered more than 3 million views in less than a week.
YouTube has introduced some attempts to counterbalance health misinformation in the past year—for example, by surfacing authoritative sources in some search results, adding information panels to some videos, and working to remove those that violate its evolving list of policies about such false claims. But the pandemic has heightened the urgency and raised the stakes: as covid-19 took hold, YouTube introduced specific policies prohibiting videos that question the transmission or existence of the disease, promote unsubstantiated cures, or encourage people to ignore official guidance.
Experts have said that social-media platforms' moves to prioritize reliable information and demonetize, limit the reach of, or outright remove content containing misinformation can help limit its spread. But platforms have struggled with effective enforcement. Health misinformation poses its own challenges, and existing conspiracy theories and false claims are adapting and spreading in the current pandemic faster than fact-checking—or sometimes science—can catch up.
On Tuesday, spokesman Farshad Shadloo said in an email that YouTube works to "quickly remove flagged content that violates [their] policies." The platform has "strict policies that govern what kind of videos we allow ads to appear on," he added, and these policies are "vigorously" enforced.
But an interview with Bet-David and a review of other conspiracy-riddled activity on YouTube shows that in fact, many prominent peddlers of conspiracy theories are successfully using the system exactly as intended—applying the same techniques that many YouTubers have used to become famous.
Conspiracy: The collab edition
On YouTube, there are real incentives for creators to seek out new audiences, collaborate, or capitalize on controversy, whether they review beauty products, play games, or comment on the news. Collabing with bigger, respected names—or jumping on subculture drama—is a pretty reliable method for any YouTuber to gain views and subscribers. (Before he was banned from YouTube, for example, Alex Jones repeatedly though unsuccessfully pursued an interview with PewDiePie, then the site's leading creator in terms of subscriptions.) But the difference between weighing in on community drama and engaging with fringe personalities is the potential harm the message may cause.
The spread of hateful misinformation targeting marginalized groups leads to harassment, threats, and violence. Health misinformation can lead people to ignore life-saving public health measures or inspire them to try dangerous "cures." Anthony Fauci, who along with Bill Gates has become a leading villain for coronavirus conspiracy theorists, has increased his personal security after a swell of death threats.
Covid hoaxes are using a loophole to stay alive—even after content is deleted
Pandemic conspiracy theorists are using the Wayback Machine to promote "zombie content" that evades moderators and fact-checkers.
Anti-vaccine activists are particularly good at gaining views on virtually any social app, says Renee DiResta, a researcher at the Stanford Internet Observatory who works to combat this type of misinformation. "They are on every single social platform—even TikTok," she says. "If they can create content people will find if they search for a specific term, they'll invest the time."
The relationship between fringe and mainstream YouTubers can be symbiotic, according to Alice Marwick, an assistant professor in communication at the University of North Carolina, Chapel Hill.
"Both members of the discussion are trying to benefit," she says. "The fringe person from getting this mainstream, and the mainstream from getting a potentially increased audience."
While YouTube bans creators who break the rules too many times in a row, some conspiracy theorists are using collabs and interviews as a workaround, getting other YouTubers to either host them or talk about them on their channels.
Bet-David's recent videos are an example. His verified channel, Valuetainment, is part of "entrepreneur YouTube"—a personality-driven, self-optimizing scene full of suit-clad experts offering the keys to financial or creative success. Until recently, Valuetainment has not really been a haven for conspiracy theorists, although Bet-David did interview Jones once. His archives feature a ton of how-tos, motivational videos, business tips, and interviews with more mainstream conservative personalities and sports figures. He described himself to me as a "vaccine guy" who will continue to inoculate his children.
But attention has a way of shifting the incentives.
A few weeks ago, Bet-David said, he started getting emails from fans asking him to interview David Icke, a conspiracy theorist whose own channel was recently removed from YouTube after he repeatedly violated the platform's policies on covid-19 misinformation.
Another entrepreneur-focused channel that did a largely sympathetic interview with Icke in March had been rewarded with millions of views and a swell of subscribers. Bet-David told me his fans believed he could "challenge" Icke. The result was a lengthy, at times combative, discussion. It didn't do particularly well, peaking at less than half a million views.
But the Icke interview led to a surge of suggestions for new guests. "What started happening to me was I started getting emails saying, 'Have you looked up on this topic?'" he says. He did, and went down the rabbit hole.
Anti-vaccine activists, along with other supporters of conspiracy theories, are strongly motivated to seek out bigger and bigger audiences, says Marwick. YouTube and influencer culture has long been vulnerable to their efforts, leading unwitting or unprepared personalities with large followings to host proponents of increasingly extreme views in the name of intellectual debate, curiosity, or controversy. Even when interviewers frame the video as a debate, Marwick says, "they're just opening the Overton window to whatever fringe idea is being promoted by the guest."
Bet-David's resulting interviews with Kennedy and other major anti-vaccine conspiracy theorists were largely deferential, sometimes allowing them to speak uninterrupted and unchallenged for minutes at a time. The video titles were indistinguishable from those being put out by conspiracy theorists.
"I am responsible for what comes out of my mouth. I'm not responsible for what comes out of your mouth."
Patrick Bet-David, Valuetainment
The most popular of these additions to Bet-David's YouTube channel, "Dr Buttar Accuses Fauci, Gates & The Media For Using COVID-19 To Drive Hidden Agenda," is a two-hour interview with Rashid Buttar, an anti-vaccine activist with his own small channel who has, among other things, claimed that the coronavirus is a bioweapon. In the video, Buttar asserts to Bet-David that the death count for covid-19 is being artificially inflated, that doctors and nurses speaking to the media are "paid actors," that dead bodies seen on TV and in the news are "mannequins," and that covid-19 is no different from the "regular flu." He also urges viewers to "go out and demonstrate" that the pandemic is a hoax. These statements appear to be against YouTube's rules, but the benefit for Buttar is clear: according to SocialBlade, a third-party analytics site for influencers, he had 4,200 subscribers on March 28. He just passed 250,000.
A similar, now-deleted interview by Bet-David with Judy Mikovits, a former chronic fatigue syndrome researcher who has become a major anti-vaccine personality, was titled "Former AIDS Scientist Exposes Dr. Fauci's Medical Corruption." She's made several claims about the spread of the coronavirus violate YouTube's rules. On Bet-David's channel, she repeated her claim that a flu vaccine from the mid-2010s is actually "driving the pandemic," that wearing a mask will "activate" the virus in the body, and that Anthony Fauci should be charged with "treason."
Bet-David says he deferred to Mikovits, Kennedy, and Buttar in part because they are doctors or lawyers. "That guy went and became a doctor. You gotta give credit to a person who became a doctor," he says of Buttar. In his mind, Bet-David was on a learning journey, unqualified to evaluate the hours of information his guests were sending his way.
In fact, many claims by conspiracy theorists are already discredited, DiResta notes. Anti-vaccine videos are "a mix of jargony pseudoscience woo that's often already been debunked and huge big numbers designed to scare people, taken entirely out of context," she says. "Audiences who aren't immersed in the facts, and are unfamiliar with anti-vaccine rhetorical games, think they're hearing something scandalous. And then they go on to tell their friends about it, or occasionally begin to follow the anti-vax influencer. "
I asked Bet-David whether he felt any responsibility over airing these views on his channel—particularly potentially harmful claims by his guests, urging viewers to ignore public health recommendations.
"I do not," he said. "I am responsible for what comes out of my mouth. I'm not responsible for what comes out of your mouth"
For him, that lack of responsibility extends to misinformation that could be harmful to his audience. He is just giving people what they are asking for. That, in turn, drives attention, which allows him to make money from ads, merchandise, speaking gigs, and workshops. "It's up to the audience to make the decision for themselves," he says. Besides, he thinks he's done interviewing anti-vaccine activists for now. He's trying to book some "big name" interviews of what he termed "pro-vaccine" experts.
But the anti-vaccine activists might not need access to Bet-David's channel any longer, anyway. Earlier this week, Mikovits claimed that she "got word" President Trump watched an interview she did with another YouTube channel. That video, which is still on available to watch, has more than 600,000 views.
This article was updated after YouTube clarified its position on two of the videos we flagged
by Abby Ohlheiser
People are already using ChatGPT to create workout plans
Fitness advice from OpenAI's large language model is impressively presented—but don't take it too seriously.
Rhiannon Williamsarchive page
I just watched Biggie Smalls perform 'live' in the metaverse
An avatar of the singer, who died in 1997, performed with live rappers on Meta's Horizon Worlds.
Tanya Basuarchive page
How Twitter's "Teacher Li" became the central hub of China protest information
In his own words, the Chinese painter shares how he became a one-person newsroom during a week of intense protests against China's zero-covid policy.
Li, as told to Zeyi Yang


maybe your wife has a fear of having a pee which falls out of the plane and freezes in the shape of a very sharp blade which carries on further down to split somebody in two in the middle of your nearest high street.
what is that amount in american money?
Don't make me work too hard..i have checkbook in hand..
you can get it from toilet seats you know!
welcome back. been too long!


text:
Make Annandacandra Inscription as a UNESCO Intangible Cultural Heritage
By Aman Ullah
A seminar was held a seminar at the name and style of "Seminar on Sanskrit Literature of Rakihine" at Tawin Gurdan Hotel of Rangoon on 24th January 2018. It was participated with many including two foreign scholars and a Rakhine scholar speaker and led by U Zaw Aye Maung, Minister of Rakine National Affairs Rangoon Division.
The seminar discussed mainly on Annadacandra inscription which was about 1300 years old and very important cultural heritage of Arakanese peoples. The seminar unanimously decides to put it to the UNESCO as a Intangible Cultural Heritage.
An Intangible cultural heritage (ICH) is a practice, representation, expression, knowledge, skills – as well as the instruments, objects, artefacts and cultural spaces that are considered by UNESCO to be part of a place's cultural heritage. Intangible cultural heritage is considered by Member States of UNESCO in relation to the tangible World Heritage focusing on intangible aspects of culture.
The Convention for the Safeguarding of Intangible Cultural Heritage was passed by the UNESCO General Conference held in 2003. At that time, the international community recognised the need to raise awareness about cultural manifestations and expressions that until then had no legal or programmatic framework to protect them.
Anandacandra Stone Inscription is a stone inscription which was erected by King Anandacandra and is a prasasti of king Anandacandra who ruled Arakan about 720 CE. That's why it is called Anandacandra Stone inscription. Since it is now sited at the Shitthaung, it is also called the Shitthaung Pillar.
According to Pamela Gutman of Australia National University, the inscription found in Arakan dating between the 5th and 11th centuries enable us to reconstruct, in fairly broad sense, the history of the period. The most important are the royal edicts, the prasastis, which provide the framework for the political history.
The Anandacandra inscription is a priceless document, which not only has lists of the personalities of each monarch, but also some of the major events of every reign. It is not only an important epigraphic record but also it was part of a ceremonial tarana (portal) bristling with mystical connotations. The components forming this doorway were the pillar itself, a lintel, an octagonal column and a swinging gate.
The early history of this inscription pillar is a blank. It was first mentioned in the Rakhaing chronicles when it was conveyed from Vaishali on the orders of King Mong Ba Gree (reigned 1531-1553) to his Shitthaung pagoda at Mrauk U, nine miles to the south. Ten various dates are given for this event, such as 1534, 1535 and 1536. The north entrance of the pagoda then became the Inscription's new home. On the death of Mong Ba Gree in 1553, the pillar was neglected, and thereafter for over four centuries abandoned and finally used as a gatepost.
As noted rightly by Noel Singer, "if Johnston had not been translated the contents of the Inscription, it may be remained inaccessible for well over a thousand years, would never have been known. Although the Rakhaihg chroniclers, monks and laymen alike, were incapable of deciphering the Sanskrit text, they were not above providing fictitious names and accounts of the rulers of this and other ancient sites." (Noel F. Singer, 'Vaisali and the Indianization'pp.39-40)
The Shitthaung pillar was first notice by Dr E. Forchhammer. According to him, "about half a mile north of the palace, is the Shiithaung pagoda erected by King Minbin, the 12th of the Mrauk-U dynasty who reigned over Arakan from A. D. 1531 to 1553. The shrine is the work of Hindu architects and Hindu workmen; the skill and art displayed in its construction and ornamentation are far beyond to what the Arakanese themselves have ever attained to; the entire structure is alien in its main features to the native architectural style....to the left hand of the entrance (north side) of the shrine a square stone pillar rises to the height of 3.3m from the socket ; each side is 2 4"(.7m) broad ; three sides are covered with inscriptions in Nagari characters; that facing the east is almost entirely defaced and the text cannot be recovered ; the inscription on the north side is also much damaged; the lines are very irregular and the letters badly engraved ; that on the west side is best preserved; the south side of the pillar has not been inscribed; the stone exhibits no ornamental designs."(Arakan..Forchhammer p.20)
Although Forchhammer first brought this inscription to the notice of scholars, it was not until 1929, when Duroiselle sent an apparently inferior set of rubbings to the Government Epigraphist in India, that preliminary account was published ASI 1929-26 pp.146-148 and ASB 1929-26, pp. 27-30 and 59-60. A number of misconception found in this reading have been perpetuated by some Indian scholars. Under the instigation of Professor Luce, a new set of rubbings, prepared by his able assistant U Sein was sent to Professor E. H. Johnston at Oxford. With the aid of an unpublished reading of the last fifty lines prepared by Dr N. P. Cakravarti, one-time Government Epigraphist for India, Johnston made an almost complete annotated transliteration of the inscription intended for Epigraphia Birmanica. The break in publication due to the war, and Johnston's sudden death in 1942 led to his posthumous article "Some Sanskrit Inscription in BSOAS XI (1944) prepared by Prof. Luce "from old notes on the backs of envelopes" and with an excellent translation and further annotation of the transcription by Professor L. D. Barnett. A good rubbing was published in IB IV (pls. CCCXLVIII and CCCXLIX), together with bibliography. Although the importance of the inscription was now recognized, it was not until D.C Sircar in his article "Inscription of the Chandras of Arakan" in EI XXXII made new observation about the date and edited three new Chandra inscriptions that any significant progress in its elucidation was made.
The work of Johnston and Sircar was broght to the notice of Burmese scholars by U Myint Swe in his paper " Annadacandra's Sanskrit Inscription" in the Union of Burma Journal of literacy and Soial Science Vol. II,3 (Sept 1969) and again by the U Than Tha Aung, Director General of Higher Education, in his book "Annandacandra Inscription, publish by Rangoon University in 2976. (Gutman's Ancient Arakan pp.35-36)
The Annandacandra Inscription is an invaluable heritage of Arakan, which Arakanese people regard to be very authentic and they are proud of it. It monument is the historical Heritage of all the peoples of Arakan.
Hence, we all raise our voice to make this monument to be Intangible cultural heritage (ICH) and the UNESCO must consider it in relation to the tangible World Heritage focusing on intangible aspects of culture.
However, it is worth mentioning that, the language that used in that inscription was different from Rakhine people but similar to Rohingya language.
Some of the usage of Inscription which are current or near to current in Rohingya language are: -
In the inscription Rohingya English
vasti vasti village
maya maya love
iva iva/ eva this
Pradesa fordesh foreign country
Jagata Jagat World Satam Shat Hundred Krtm Karten did
Rajyan Rashtri/ rajastri reign
Tena Tene/ tain He
Nama Naame Name Raja Rajah King


text:
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redpajama_set_name: RedPajamaGithub


The everyday lives of cats can range from intriguing to downright funny. When they're not lounging around at home, they're either out frolicking with their friends or exploring various nooks and crannies. But unknown to us, they also have rather delightful hobbies.
▼ …like dancing as seen here.
Standing on two hind legs with paws outstretched and bodies contorted, the adorable cats in the images look as if they're dancing to the rhythmic beat of a Japanese traditional Bon Odori Festival.
▼ This is how humans do it in Japan.
@sakata_77 also has a knack for catching the felines in the middle of honing their combat techniques, throwing furry punches in preparation for the next grand martial paw-nament.
@sakata_77's intriguing photography collection books have always been well-received by fans, but his latest book detailing techniques used in his trademark dynamic shots will no doubt be a favorite.
▼ Aspiring kung fu cat photographers ought to check it out.
Enthusiasts of paw punching and feline fighters can pre-order the book from Amazon Japan here.
Thanks to @sakata_77, we now know what our furry companions do in their free time. So the next time you wonder where your cat has gone to, know that they may be practicing feline martial arts, ready to take on the fabled grandmeowsters of the 11 Cat Islands.


Early detection and improvements in treatment have helped millions of women survive breast cancer. The videos in the collection below explain breast cancer screening and genetic testing, as well as some of the potential side effects of treatment. There are also personal stories from breast cancer survivors.
Hereditary Breast and Ovarian Cancers: Should I Seek Genetic Testing?
Hereditary Breast and Ovarian Cancers: Am I at Risk?
How can breast cancer affect my sexuality?
Some of this video content was created by ShareWIK Media Group in cooperation with the American Cancer Society.


Hey. Hypothetical situation. You have freshly installed OS Linux, and you wanna install Oracle GRID+RDBMS there. But you have another server with has already installed Oracle. All you need it's just copy Oracle homes, and do couple steps.
Now time for the GRID.
CRS-6706: Oracle Clusterware Release patch level ('2278979115') does not match Software patch level ('2888253033'). Oracle Clusterware cannot be started.
To solve this you need to upgrade OLR.
This entry was posted in Uncategorized and tagged 12c, GI, OLR, Oracle on March 15, 2016 by mczimm.
Should be the OS user id, OS dba,oinstall group id, versions of glibc, c++, perl the same on hosts or we can just copy the archives without check this?
Hi Dima. Of course you should prepare your OS like for new Oracle installation, and you should be done all prepare steps.


The pristine island of Ischia in the Bay of Naples is often overshadowed by glamorous Capri nearby, but this small gem is more authentic, affordable, and characteristic than its VIP neighbor. What Ischia lacks in million-dollar yachts and designer shopping, it more than makes up for in natural beauty and charm.
Spend a day exploring the entire island, including amazing experiences like swimming in thermal spring water, strolling through the exquisite Mortella Botanical Gardens (which has more species of plants than you can imagine), visiting the town of Sant'Angelo with his narrow, shop-lined lanes, and ending in Ischia Porto, the main town on the island, to explore the Aragon Castle.
In addition, we can arrange land transportation for a tour of Island and a professional local guide.


text:
New Czech Cinema
May 6, 2016 – May 14, 2016
Czech filmmakers have long been recognized for their innovative contributions to international cinema. The legacy of the Czech New Wave, the period of stylistic experimentation and social critique that accompanied political and social reforms in mid-1960s Czechoslovakia, still resonates in a new generation of voices offering skilled takes on diverse genres from comedy to gritty realist drama, from stylish period thrillers to animation, and more. They share, however, a deft eye for lyric beauty and absurdist humor even in the most mundane or difficult circumstances as they probe social and economic conditions and questions of Czech identity and culture. The Northwest Film Center presents this four-film selection of influential and emerging voices in Czech cinema—along with an animation classic—in conjunction with the nationally touring program Czech That Film, organized by the Czech Center, New York; Embassy of the Czech Republic, Washington, D.C.; Consulate General of the Czech Republic, Los Angeles; Honorary Consul of the Czech Republic, Portland; and the Czech Society of Oregon. Special thanks to Pavol Šepelák, Consul General of the Czech Republic in Los Angeles, for making these films' presentation in Portland possible.
Want a pass to this series? Join the Silver Screen Club at the Supporter level or above and bring a guest with you! LEARN MORE
Gangster Ka
Directed by Jan Pachla
Based on a story by Jaroslav Kmenta, the author of the book Padrino Krejčíř, Gangster Ka tells the story of …
Directed by Slávek Horák
Writer-director Slávek Horák's mother, a home care nurse, inspired the central character of this insightful feature debut. Working in the …
Schmitke
Directed by Stepan Altrichter
Based on the short story "Julius Schmitke", Schmitke blends mystery with comedy on a remote mystic land, exposing the inner …
The Fabulous World of Jules Verne
Directed by Karel Zeman
Originally released in the United States in 1961, Zeman's classic film is based on Jules Verne's nineteenth-century tale of a …
Directed by Petr Václav
Winner of seven Czech Lions including Best Picture, Best Director and Best Actress (Klaudia Dudová), the story follows Žaneta and …
No current film series.


MADRID -- Santander, Spain's biggest bank, said on Monday it expected to earn up to 4.9 billion euros (7.2 billion dollars) when it offers investors a 16.21-percent stake in its Brazilian operations.
Santander said in a statement it would offer up 525 million units, each comprising 55 ordinary shares and 50 preference shares, equal in total to 16.21 percent of Banco Santander Brasil.
Priced at 22 to 25 reals per unit, the sale could bring in up to 13.13 billion reals (4.93 billion euros).
The final offer price will be fixed on October 6, with the shares to start trading in New York on October 7 and in Brazil on October 8, Santander said.
Earlier this month, Santander said it expected to open another 600 branches in Brazil by 2013, adding to its current network of 2,091.
In mid-morning Madrid trade, Santander shares were down nearly one percent while the broader market fell 0.64 percent.


It's winter and we're thinking about seasonal pine trees. Can you find them at Red Rock Canyon? There are a couple kinds of pines growing here, as well as some trees that look like pines but aren't. Come by and learn how to identify them. Sorry, no cutting of Christmas trees here! All ages. No registration necessary.


I40 Web Services offers hosting plans that are not only inexpensive but also include help from our experienced staff to make your hosting easy. We pride our selves in providing the most reliable systems, lightning fast speeds and superior support. In addition, we take customer service seriously. Our goal is to exceed your service expectations in every way possible.
Offering unique and unmatched facilities and technical expertise combined with an excellent service reputation. I40 Web Services deploys secure, scalable, high-performance business solutions to customers ranging from small, medium businesses to large, enterprise corporations.


text:
God and the Holocaust
Rabbi Sacks on the Holocaust - Topic 1
Part 1: Where do you think God was in the Holocaust?
Part 2: Do you have faith in humanity after the Holocaust?
From: The Office of Rabbi Sacks
Part 3: Does God care about individual lives, or did He only ensure the Jewish people as a nation weren't entirely destroyed?
If God can be helpless, how does that effect our concept of what God is?
If God is in the people, how do some seem so ready to ignore Him?
Is it possible to have faith in humanity?
Do you believe that belief in God, after the Holocaust, is necessary? Why?
Historical Background & Additional Information:
Auschwitz-Birkenau was the largest Death Camp the Nazis built. Initially opened in 1940 as a concentration camp with mostly Polish and Soviet inmates, in 1942 it incorporated a Death Camp where, as well putting people to forced labour, it became one of the primary sites for the murder of Europe's Jewish population. By the time it had been liberated on 27th January 1945, approximately 1.1 million people had been murdered in the Gas Chambers of Auschwitz-Birkenau with approximately 900,000 of these people being Jews, murdered for nothing other than their 'race'.
On arrival, inmates would have their possessions taken from them. These would be sorted and used by the Nazis – for example, clothes returned to Germany for distribution to families, gold melted down and handed to the Reichsbank.
In the exhibition at the Auschwitz State Museum you can see hundreds of pictures taken of prisoners, wearing the now infamous striped uniforms. In nearly all cases, these people were Polish inmates who had been sent to Auschwitz as a result of them being 'in the way' or as part of the Nazis programme of removing Poles from their homes in order to settle German nationals into occupied territories.
As Rabbi Sacks mentions, Jews of all traditions and none were brought to Auschwitz-Birkenau, or murdered in other places during the Holocaust more broadly. In the Nazi world view, 'Jewishness' did not relate to religion, culture, nationality or any other characteristics. They saw Jews as a separate 'race', ignoring the fact that there is only one human race and instead creating a hierarchy at which Jews were placed at the bottom as 'untermenschen' or 'sub-human'. As such, even Jews who did not practice any faith, and even those who had converted to other faiths were persecuted and murdered. There was no recourse they could take to avoid this fate (unlike, for instance, a Jehovah's Witness, who may renounce their faith to avoid further persecution) since the Nazi racial ideology saw Jews as all the same, and conclusively 'different'.
Rabbi Sacks tells a story about a survivor called Viktor Frankl, an Auschwitz survivor. His book, Man's Search for Meaning, explores his life in Auschwitz and how he survived and helped others through that terrible time.
Rabbi Sacks refers to the Holocaust happening in the context of 'The Enlightenment'. This term refers to a period in history also known as the 'age of reason' where theory and thought around philosophy, politics and science, which had been the realm of religion (more specifically the Church), were radically reoriented to reflect scientific thinking, evidence and logic. This promoted ideas of liberty, tolerance, progress, community and the separation of Church and State. In the context of a continent changed by liberal thinking and values it may seem all the more unfathomable that an event such as the Holocaust could have occurred.
Whilst Paris and Vienna were the centre of antisemitic thinking and rhetoric, they were not the only locations where it reared its ugly face. All across Eastern Europe antisemitic behaviour was not uncommon and in the late 19th century, murderous Pogroms against the Jews were perpetrated.
Having been appointed Chancellor of Germany on 30th January 1933, Adolf Hitler quickly set about segregating society and isolating Jews. Multiple laws were passed to prevent Jews from continuing in many of their chosen professions including teachers (in non-Jewish schools), doctors, journalists, lawyers, civil servants and others.
The 'Euthanasia Programme' also known as 'Aktion T4' (based on the address Tiergartensraβe 4, where the programme was organised from) was a policy carried out by the Nazis to murder people with physical or mental disabilities by involuntary euthanasia. From September 1939 it was carried out secretively, but when the public heard about it there were protests which drove the Nazis to temporarily halt the programme. It was later continued secretly. By 1945 some 275 – 300,000 people were murdered in psychiatric hospital across Germany and Austria.
Transcripts:
Faith for me is an intensely personal experience, and clearly there are many responses to the question, "Where was God in the Holocaust?", but all I can do is tell you mine. The first time I went to Auschwitz, I was simply overwhelmed. I stood in Auschwitz- Birkenau on the train-tracks that brought Jews from all over Europe to be gassed, burned, and turned to ash. The Nazis actually endangered their own war effort in order to divert trains to this relentless evil for evil's sake. I went through Stammlager Auschwitz, seeing the suitcases, the spectacles, the glasses, the hair, the Nazis kept everything. Everything was worth keeping except one thing, human life.
I could not believe that. They kept the suitcases, and they killed a million and a quarter people, quarter of a million children. And then I saw the photographs because in Auschwitz, the first people who were sent to Auschwitz, were photographed. Of course, they stopped that quite soon. But there were photographs of four-, five-, six-year-old children. I just broke down. I wept, and I asked myself, "God, where were You?"
And words came into my mind. I'm not claiming they were any kind of revelation, but this is what they said: "I was in the words, 'You shall not murder.' I was in the words, 'You shall not oppress a stranger'. I was in the words that were said to Cain when he killed Abel, (the first murder in the Bible). 'Your brother's blood is crying to Me from the ground.'"
And suddenly I knew that when God speaks and human beings refuse to listen, even God is helpless in that situation. He knew that Cain was about to kill Abel, but He didn't stop him. He knew Pharaoh was about to kill Israelite children. He didn't stop it. God gives us freedom and never takes it back. But He tells us how to use that freedom. And when human beings refuse to listen, even God is powerless.
And then there is the second answer: This one came to me from Holocaust survivors, many of whom told me they felt that God was personally with them, giving them the strength and courage to survive. There were people who lost their faith at Auschwitz. There were people who kept their faith, and there were people who found faith in Auschwitz. To my mind, one of the most moving stories is the one Victor Frankl told about himself.
When he first came to Auschwitz they stripped him of everything, his clothes, his identity, and the one thing that was most precious to him, apart from his wife and family, which was the book he'd written. He said, "When they took that from me, my life was over."
And of course, after they took their clothes, and they sent them all into a shower, and he was expecting that to be death. But he was one of the lucky ones. It was just a shower. And afterwards they gave him clothes, clothes of people who'd been killed. And he put on these clothes, and he found something in one of the pockets. He took it out, and saw that it was a scrap of paper. It had been torn from a Siddur, from a prayer book.
And it contained these words, "Shema Yisrael, Hashem Elokeinu, Hashem Echad," Hear O Israel, the Lord your God, the Lord is One. "Ve'ahavtu et Hashem Elokecha…," And you shall love the Lord your God with all your heart, with all your soul, and with all your might. And Frankl said, "Those words transfixed me. They were saying to me, 'Now, you must live every single thing you ever taught and practised. You must live that here, now, in Auschwitz.'"
And that gave him the courage to do what he did, which was give people the will to live. So that is where God was in the Holocaust. He was in the commands, in the sanctity of life that were so cruelly and devastatingly unheard, and in the hearts of some of the survivors who found God, giving them the strength.
After the Holocaust, I feel I must believe in God because I simply cannot believe in humanity. The Holocaust did not take place in some medieval century. The Holocaust did not take place in some benighted third world country. It took place in the very heart of Europe. It took place in the Germany of Goethe, and Schiller, and Kant, and Hegel, and Bach, and Beethoven. It took place in the country that held itself to be the most civilised in the world. In the century that was held to be the most exalted of the world.
It took place in enlightened, emancipated Europe. And don't believe for one second that it was only Germany. If you had asked in 1900 which are the global epicentres of antisemitism, there could be only two answers. Paris, the Paris of the Dreyfus affair, and Vienna, the Vienna of the notoriously antisemitic mayor, Karl Luege.
Now Paris and Vienna were the most sophisticated cosmopolitan cities in the world, and yet they were world leaders in antisemitism. And the Holocaust was not driven, ground up by the masses. The fact is that more than 50% of doctors in Germany were members of the Nazi party. The greatest philosopher in Germany, Martin Heidegger, was an enthusiastic member of the Nazi party. The greatest legal mind in Germany, Carl Schmitt, was the legal theorist of the Nazi regime.
Jews were dismissed overnight, every single one of them from all the professions, from the courts, from the law, from medicine, from academic life, and nobody protested. And the truth is that had they protested, those protests would have been effective, because we know that actually certain doctors and certain Christian leaders protested the euthanasia programme and it was stopped. But nobody protested when Jews were simply, overnight, removed from the professions and declared to be, in effect, subhuman.
Now, these were the leading minds in Germany. The Wannsee Conference in January 1942, which resolved on Der Endlösung, the Final Solution… More than half of the people sitting around the table were doctors. They were either medical doctors, or people with doctorates and they were the ones who decided on the Vernichtung, the extermination of all 11 million of Europe's Jews. That was the plan, that Europe as a whole should be Judenrein, free of Jews.
Now, I don't know anyone who can have faith in humanity after that. It is shattering and shocking, and therefore I feel we have to have faith in the one Being who has lifted humanity towards the angels, and away from the demons. And that is God. For me, belief in God after the Holocaust is difficult, but necessary.
We believe that God endowed His image and likeness on every single human being. Therefore, every single human being counts, matters, has dignity, is sacred. Every human being is unique. Even identical twins only share 50% of their characteristics. Therefore, no human being is substitutable for any other. God cares about us as individuals, and not as a totality, a class, or a group. That is what makes the Holocaust so unbearable to think about. The Sages said that every life is like a universe, and we as a people lost 6 million universes. Humanity as a whole lost, in the 20th century, over a 100 million universes as a result of man's brutality against man. Every one of us counts.
This series, in partnership with the Holocaust Educational Trust, has been made possible thanks to the generous support of Richard Harris.
Go to Topic 2: Humanity and the Holocaust
Return to the main page


text:
Using the FBD toolbar
The vertical toolbar on the left side of the editor contains buttons for all available editing features. Push the wished button before using the mouse in the graphic area.
Selection: In this mode, you cannot insert any element in the diagram. The mouse is used for selecting object and lines, select tag name areas, move or copy objects in the diagram. At any moment you can press the ESCAPE key to go back to the Selection mode.
Insert Block: In this mode, the mouse is used for inserting blocks in the diagram. Click in the diagram and drag the new block to the wished position. The type of block that is inserted is the one currently selected in the list of the main toolbar.
Insert variable: In this mode, the mouse is used for inserting variable tags. Variable tags can then be wired to the input and output pins of the blocks. Click in the diagram and drag the new variable to the wished position.
Insert comment text: In this mode, the mouse is used for inserting comment text areas in the diagram. Comment texts can be entered anywhere. Click in the diagram and drag the text block to the wished position. The text area can then be selected and resized.
Insert connection line: In this mode, the mouse is used to wire input and output pins of the diagram objects. The line must always be drawn in the direction of the data flow: from an output pin to an input pin. The FBD editor automatically selects the best routing for the new line. You can change the default routing by inserting corners on lines. (see below)
You also can drag a line from an output pin to an empty space. In that case the editor automatically finished the line with a user defined corner so that you can continue drawing the connection to the wished pin and force the routing while you are drawing the line.
Insert corner: In this mode, the mouse is used for inserting a user defined corner on a line. Corners are used to force the routing of connection lines, as the FBD editor imposes a default routing only between two pins or user defined corners. Corners can then be selected and moved to change the routing of existing lines.
Insert network break: In this mode, the mouse is used for inserting a horizontal line that acts as a break in the diagram. Breaks have no meaning for the execution of the program. They just help the understanding of big diagrams, by splitting them in a list of networks.
Insert label: In this mode, the mouse is used for inserting a label in the diagram. A label is used as a destination for jump symbols (see below).
Insert jump: In this mode, the mouse is used for inserting jump symbols in the diagram. A jump indicates that the execution must be directed to the corresponding label (having the same name as the jump symbol). Jumps are conditional instructions. They must be linked on their left side to a Boolean data flow.
Insert left power rail: In this mode, the mouse is used for inserting a left power rail in the diagram. A left power rail is an element of the LD language, and represents a "TRUE" state that can be used to initiate a data flow. Power rails can then be selected and resized vertically according to the wished network height.
Insert contact: In this mode, the mouse is used for inserting in the diagram a contact as in Ladder Diagrams.
Insert "OR" rail: In this mode, the mouse is used for inserting a rail that collects several Boolean data flows for an "OR" operation, in order to insert parallel contacts such as done in Ladder Diagrams.
Insert coil: In this mode, the mouse is used for inserting in the diagram a coil as in Ladder Diagrams. It is not mandatory that a coil be connected on its right side.
Insert right power rail: In this mode, the mouse is used for inserting a right power rail in the diagram. A right power rail is an element of the LD language, and is commonly used for terminating Boolean data flows. However it is not mandatory to connect coils to power rails. Right power rails have no meaning for the execution of the diagram.


NES Chip 'n Dale: Rescue Rangers (USA) "1 player" in 09:57.17 by Genisto.
Chip 'n Dale Rescue Rangers is based on the animated TV series. In this ridiculously easy and straightforward game, the Rangers look for their neighbor's kitty and end up fighting against their old nemesis, Fat Cat.
Genisto shaves another 4 seconds off of this single-player movie by using some new techniques that involve zipping through certain objects.


Sometimes, I think half the battle in cooking is finding the right recipe. You have to find the one that fits your dietary needs, your preference in foods, availability of cooking supplies, and in the case of this recipe… the right ingredients. I spent a few hours even trying to figure out what type of bananas I had. (The reason I had the unknown variation of banana is because I participate in a local food coalition and you get a HUGE box of random produce for $10) I found these bananas by a few different names mostly dependent on what country you were in. In Thailand, they seem to call them "Gluay Naam Waa" or a "Nam Wa Banana". More locally (southwest United states and Mexico) these seem to be called "burro bananas" or "cuadrado". Ironically enough, variations of "Thai bananas" are grown not only in Thailand but Mexico and a very small part of the United States as well. Either way, I think they are all the same fruit and decided to try to make some form of fried bananas (otherwise called banana fritters or in my case an Americanized version of Kluay Kaek).
Give it a few minutes and flip. The coating should have a golden brown color when finished.
Top with your favorite additions (we did vanilla ice cream and honey) and serve hot.


Among stones fallen from the south side of Hadrian's Wall at a point 59.4 m. east of turret 48a (Willowford East).
In 1951 stored by H.M. Ministry of Works at Corbridge.
Now in Tullie House Museum (JRS lvii (1967), 210).
From the sixth cohort the century of Lousius Suavis (built this).
For the same centurion see RIB 1499, 1506, 1681, 1861. See also RIB 3401 (Brit. xii (1981), 380 No. 18). Gillam (loc. cit.) discusses the relationship of RIB 1859 and 1861, which are not counterparts, but each marks the end of a cohort-sector and the length of Wall built by each century.