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Home » Western Anatolia Tour (10 Days)
DAY 1: Istanbul
Meet and greet at İstanbul Atatürk Airport and transfer to your hotel. Depending on the arrival time, there may be a short tour of Istanbul.
Today we have a full day to discover İstanbul, which was declared as 'New Rome' by Constantine, its founder. We start our tour with Sultanahmet Square, which was known as Hippodrome in the Byzantine times. Some of the important monuments of the Hippodrome are; Egyptian Obelisk, Serpentine and the Stone Obelisk. The square is surrounded by Blue Mosque famous for its six minarets and beautiful İznik tiles as interior decoration, Topkapı Palace which was once the residence of the Ottoman Sultans locating on a hilltop dominating Boshporus and Golden Horn. Today the Palace is a museum where precious displays such as Porcelains, Crystals, Sultan's costumes, Books, Portraits, and Diamonds can be seen.
DAY 3 Istanbul – Gallipoli – Canakkale
After a long drive to Gallipoli , visit Gallipoli's world war 1 memorials in the afternoon. The war in Gallipoli has an important part in Turkish History. It was the main point in history where Ataturk, The founder of modern Turkish Republic, stepped up on the stage of history as a young commander in the Ottoman army. Then we pass the Dardanelles with ferry. Overnight in Canakale.
DAY 4 Troja – Pergamon- Sirince
We have a long day today. First visit to Illiad's city to Troy. Excavations in the city started with Heinrich Schliemann in the 19. century and going on more than a century. Its discovery brought great interest to the science of 'archeology'. You will feel like Troian King Priam watching the Achaean navy from his palace, when you are walking around the site. On the way to Pergamon we will visit an interesting place : Local Olive Oil Museum. Pergamon is one of the most important archeological treasures of Turkey and it was the capital of Asia Minor before Ephesus in the Roman period. Breathtaking view of the site with impressive ancient ruins will take you to the past. Lastly we visit Red Hall which is one of the seven churches, to which St Paul sent his letters to. We head on to Sirince for overnight.
DAY 5 Ephesus
Ephesus is one of the most beautiful ancient cities in the world. In ancient times, its convenient location at the mouth of the Cayster River made it the foremost commercial city of a coastal region. Some of the stunning ruins are Temple of Hadrian, Celsus Library, Terrace Houses,Theater. Walking in the streets of Ephesus will give you a very good feeling of life in ancient Roman Empire as it is the most standing ancient city in all Mediterranean. After Ephesus we visit an important Christian site, the house of Mother Mary. It is known with certainty that Virgin Mary has been to Ephesus and lived there for some time. Whether or not she died in Ephesus is not certain. The house which is 10 km away from Ephesus is visited by millions of Christians as a sacred place today. The other important remains around Ephesus are, Temple of Artemis, Isa Bey Mosque and Basilica of St. John.
DAY 6 Aphrodisias – Pamukkale
After a peaceful drive along the plains we get to ancient site of goddess Aphrodite; Aphrodisias. Location of the site is like in the middle of no where but the site with its remains is going to surprise you much. The excavation and restoration of the site is one of the most successful works done so far in Turkey. Ancient Stadium, temple of Aphrodite, Tetrapylon is some of the remarkable remains in the city. Pamukkale is one the outstanding site with white cotton travertines, Cleopatra pool and ancient site Hierapolis. Travertines are the miracle of the nature created by the calciumed hot water in thousand years. Hierapolis was an important settlement with spas in the Roman Period.
DAY 7 Pamukkale – Termessos – Antalya We head on to South today to explore the magnificent site of Termessos hidden on the summit of ancient Solymeus Mountain. The area is a large National Park that protects the natural life and the ancient remains. Termessos will amaze you with its location and there has been never an excavation so you will feel like in an Indiana Jones movie when we are walking around it. We get to our overnight place; Antalya. We have the chance to discover old part of the city located near the ancient harbor. Streets and the houses will take you to the past.
DAY 8 Perge – Aspendos – Side
Perge is one of the most beautiful ancient cities in Turkey. Aspendos has the most standing Roman theater in all Mediterranean. It is still used for performances and concerts today. Aqueducts that used to bring water from Taurus Mountains to the city form a picturesque view. Side was one of the biggest harbor cities of Asia Minor. Today it is an interesting site where the modern and the ancient are mingled within each other. We get to Antalya to catch the flight to Istanbul.
DAY 9 Istanbul
Last day starts with a visit to the Undergorud Cistern. Second is Hagia Sophia, glory of the Byzantine Empire, built in the 6th century and houses magnificent gold-leafed mosaics. The Church was converted into a mosque after the Ottoman conquest of Constantinople in the 15th century and than into a museum after the Republic. After walk around the streets of Istanbul get to Grand Bazaar the biggest covered bazaar in the world. Spice Bazaar to smell and buy hundreds of lively colored spices; you can also explore small street markets around it. Then take a ferry to start your cruise on the Bosphorus Strait, while sailing along the European and Asian shores enjoy viewing Ottoman Palaces, Fortresses, Ottoman wooden houses, Suspension bridges, and fishermen. After this lovely cruise get to Sariyer district on the edge of Black Sea.
DAY 10 Private transfer to Airport to leave Turkey.


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redpajama_set_name: RedPajamaGithub


The purpose of the Moncks Corner Fire Marshal is to provide services aimed at reducing the risk of fire and injuries to the public. These services are provided through the administration of inspections, programs and education to the community while maintaining a commitment to excellence in an atmosphere of courtesy and integrity.
The Fire Marshal is responsible for inspecting all commercial facilities and new construction in the Town of Moncks Corner. Our Fire Marshal is certified through ICC as a Certified Fire Marshal and the South Carolina Fire Marshal's office as Resident State Fire Marshal. Our staff performs routine inspections, re-inspections, and complaints.
The following list is the general requirements that most businesses must meet for Fire Inspections. This list is not all inclusive and some items may not apply to all businesses.
A minimum of one 2A-10BC fire extinguisher not to exceed 75 feet of travel distance.
All extinguishers must be checked and tagged for proper maintenance annually.
A minimum of 24 inches of clearance is provided and maintained between the top of any storage and the ceiling.
Emergency lights are tested for 90 seconds monthly and 90 minutes annually and results are logged. The log will be requested at the time of inspection.
Exit signs are illuminated and tested for 90 seconds monthly and 90 minutes annually and results are logged. The log will be requested at the time of inspection.
Extension cords are not to be used as a permanent means of wiring and all electrical wiring is installed according to the National Electric Code.
Electrical panels have three (3) feet of clearance.


Conveniently located in Double Bay, The Savoy Hotel has 40 Hotel style rooms with first class amenities, 24 hour security and keycard access.
These cosy rooms DO NOT HAVE EXTERNAL WINDOWS AND HAVE 1 QUEEN BED ONLY. Shuttered windows look internally into a glassed roofed Atrium.
They are great for busy guests who simply require a nice comfortable room.
The default bedding is 1QB. The 2 single beds or 1 Double and 1 Single beds must be requested on booking and is subject to availability.
The Family Room default is 1QB and 2 Single Beds and other options are due to request and subject to availability.


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Avis Inc. , Garden City, N.Y., hired Merrill Lynch as bundled provider...
Avis Inc., Garden City, N.Y., hired Merrill Lynch as bundled provider of its $180 million 401(k) plan, said Mark Flynn, manager of retirement benefits. The plan replaced Hewitt Associates as record keeper and administrator, and Deutsche Bank as trustee, in order to simplify things for its parent company, Cendant Corp., which also uses Merrill Lynch as bundled provider of its $460 million 401(k) plan, he said. Mr. Flynn said Merrill Lynch's highly developed website services also figured in the move.
The Avis plan increased its investment options to 26 funds, up from 14 funds, he said. Hartland & Co. advised.

redpajama_set_name: RedPajamaCommonCrawl


Since many Bujutsu (fighting systems) were established in Japan, teachers have used KUDEN to transfer the special deep knowledge to their selected students, such as their successors. The Japanese word KUDEN is translated as "verbally transferred knowledge". For every RYUHA (style) they had special knowledge for almost all techniques and they did not leave this knowledge in writing to keep this knowledge confidential. The teachers taught this knowledge verbally, only to the selected students whom they thought they could trust. In this way they tried to keep the purity of their RYUHA and transfer it to future generations.
This is a unique technique of our Gyakutedo style which contains interesting and deep knowledge as a typical Jujutsu technique. This KATA can also be performed by using the AIKI method which requires far less power than the original Jujutsu version. That option is explained later on.
1. Hereafter the sequence is shown below.
1) A (attacker) grasps D's (defender's) left collar (ERI) using his right hand (JYUN TORI).
2) D grasps A's right lower arm with both hands, keeping A's hand tight against D's left shoulder.
3) D pushes A's right arm by turning his left shoulder and, using his right shoulder as the pivot point, forces A down.
4) D controls A using UDE ICHIJYO FUDO.
If D pushes A's right arm just with the left shoulder, A pushes back, and consequently, it becomes quite hard for D to push A enough to unballance them. In this case D uses not only the simple pushing with the left shoulder but also uses a moment of force (i.e., D turns his shoulder to create moment of power). Understanding the concept of moment of power there are two ways to make the moment of power larger: 1) increase the pushing power F, or 2) increase length of the moment L.
b.Make the center of rotation not at D's head, but at the end of his right shoulder, fig-7,8You can also compare how it will become easier (i.e., need less power), when you compare the cases shown in fig-5,6,7,8. There are remarkable differences.
1) D grasps A's left collar (ERI) with his right hand (JUN TORI).
2)A grasps D's right lower arm by both hands and, through his right arm, transfers power directly to D's right shoulder.
3) D receives A's power into his shoulder, which is pushed backwards, causing him to lose his balance.
4) A turns his body to the right, pushes D's right shoulder onto the floor, and performs ICHIJYO FUDO.
In fig-2, if D pushes A's right arm by power, A blocks it, and D cannot unballance A. So, D applies power via A's arm into his right shoulder. D must apply his power just through A's wrist, which never becomes set in-place, and it works directly into A's right shoulder. Only a tiny amount of power is enough if D's intention is correctly set on A's right shoulder.
For this technique, AIKI, Method-3, or "targeted power transfer", you can find a more detailed explanation in the book "How to Aiki".


Share the post "Hotel Le Kube"
Sequabat took care of the construction of a 5-star hotel complex in the Gulf of St Tropez.
A renowned hotel group in France because of its highly original and luxury products, the Kube wanted to develop a complex in the Gulf of St Tropez in Gassin.
The teams at Sequabat worked with their client on the construction of this hotel complex with its 24 rooms and suites spread over 5 villas, including one suite villa. All of these villas offer luxury living with contemporary volumes favouring large openings facing out over the sea and magnificent terraces with glass parapets. The project also includes a reception area with restaurant, bar, Spa and offices. The basement has been developed with parking spaces, changing rooms, a luggage room and service rooms.


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Religion & Ethics
Crippling Christian theology: Reflections of a post-Pentecostal disability theologian
Posted 5 Dec 2020 5 Dec 2020 Sat 5 Dec 2020 at 6:30am
Because disability is at heart a critique of ableism, paternalism, and hierarchical power, it offers a rich set of experiences out of which to explore more inclusive theologies. (AndreyPopov / iStock / Getty Images)
While Christian theologians should be open to meaning wherever it can be found, scripture, tradition, reason, and experience are often framed as theology's primary sources. As a post-Pentecostal disability theologian, I am particularly interested in the contribution of the latter. In thus elevating experience, I carry forward the tradition of spirit-filled Pentecostalism in its empowerment of people on the margins and its affirmation of lived experience.
In Australia, as elsewhere, early-twentieth-century Pentecostalism led the way in recognising the potent experience of spirit-filled women, religious outsiders, and heretics, and (to a lesser extent) the spirituality of Aboriginal and Torres Strait Islanders. It embraces personal experience as a theological guide, and I follow its lead by writing theology with my story front and centre.
The charge against experience is that it lacks the authority of the scriptures (for Protestants) and tradition (for Catholics). But if taking experience seriously means that theological conclusions are subjective and cannot be projected onto others, then that is as it should be. Theological paternalism is the root of ecclesial dogma, control, and the silencing of women, LGBTQIA+, people of colour, people living in poverty, and the disabled. Such paternalism comes about because the church and her theologians typically claim objectivity, that their dogma transcends experience. What they will never admit is the extent to which their experience of authoritative power and ableism have constrained their theology within the bounds of dogma, and closed their heart to the multi-vocal spirit at work in the experience of those on the margins.
Ableism is the prevailing expectations about typical body abilities, which produces a normative standard that constitutes the essential and full humanity against which disability is a diminished state of being human. Critics will say that I write with the bias of my experience of exclusion. I agree (although I also bring the joy and wonder of my experience of disabled diversity to the task, and an appreciation that it is possible to flourish in situations of vulnerability and dependency). My experience of disability is one reason the argument deserves attention.
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As a theological source, personal experience is shaped (but not controlled) by the church community — both its tradition and present embodiment. I also bring the insight of a second community to the task of theology — namely, the experiences of the tribe of people who claim the disabled identity. Disability is a term that references paradoxes of embodied vulnerability and strength, radical diversity and shared experience, socio-cultural marginalisation and collective power that has transformed the world. It is also the rejection of pity and paternalism. Disability theology resists the assumption that: "The savages need to be civilized (for their own good). The cripples need to be cared for (for their own good). The pagans need to be saved (for their own good)."
Disability politics and theory has its origins in the distinction between the medical and social model of disability. The medical model sees disability as abnormality and loss that needs to be fixed. The social model asserts that disability is not a medical problem but a social one; that people with disabilities do not need fixing or healing, society does. From this perspective, disablement is a product of social structures, political exclusion, cultural values, and religious ideology. Disability theology, then, unmasks theological sources of disablement, critiquing ableist voices in the scriptures and Christian tradition
For some, critique is acceptable when applied to what they consider relatively unimportant sources, but a disability hermeneutic brooks no compromise with paternalistic disablement. If the gospels recount Jesus labelling mental illness as demonic and as typically responding to nameless people with disability by healing them, then disability theology has the courage to recognise that even the Jesus portrayed in the gospels works out of a medical model of disability.
This should not be surprising, or even controversial, yet it is. The medical model prevailed for most of human history, the Bible is a product of history, and Christ was incarnate as a first-century Jew. The biblical message remains redemptive even as we admit its potential to perpetrate prejudice. It is the failure of the church to square up to the ideologies of the Bible, whether in its original intention or its later interpretation, that lead the majority of churches to insist on a male priesthood (because Jesus was male) and to model his presumed perfections — in Catholicism his asexual celibate piety, and in Protestantism his hetero-normative, masculine authoritative power. Yet, it is only after confronting disabling ideology in sacred authorities that it becomes it possible to redeem the scriptures and Christian theology for people with disability, women, and queers.
Disability and doubt
In 2018, the Pentecostal theological college where I taught for two decades banned me from teaching, having judged me to be heterodox for setting disability over the scriptures. But why should theological sources be ranked in this way? There is no scripture outside of its interpretation, just as reason, experience, and tradition cannot be weighed against one another. Meaning exists in the interplay of the multiple sources of insight, and because disability frames my horizon it is theologically important to me. Whether it is meaningful to others depends on the capacity of the disabled community to demonstrate how we see the world. Too many religious people adhere thoughtlessly to dogma because they believe God requires that they submit to an authority. Disability theology rejects authority — that is, paternalism — and invites discovery of meaning, goodness, and beauty by means of the wondrous diversity of disabled horizons in interaction with Christian tradition.
I realise this theological outlook is some distance from my Pentecostal/evangelical roots. I may have come to these conclusions about the sources of theology prior to my injury, but perhaps would not have admitted it. The solid fact of spinal cord injury demanded that I give up any affectation to conservative biblical and theological orthodoxy. I had lived, like most Christians in leadership do (especially theologians and teachers, for all their put-on edginess), wearing the mask of right-believing for the sake of my job, my reputation, my too fragile ego. Spinal cord injury unmasked the shallowness of my theological pretence.
In the immobility of a broken body, truth matters more than reputation. And the truth was, I began to doubt God. I gave up on the idea of miracles, as any honest person who had received as much prayer as I had (yet remained disabled) would. As I lay on my back and stared at the ceiling, unable to roll over or get myself out of bed, the seed of doubt settled itself in my mind, over time grew roots, and remains firmly planted (even after discovering that I can be free and happy while constrained by impairment). Pentecostal and evangelical positivism set up doubt as the opposite of faith, but other traditions welcome its illuminative potential:
The contemplative experience awakens a tragic anguish and opens many questions in the depths of the heart like wounds that cannot stop bleeding. For every gain in deep certitude there is a corresponding growth of superficial "doubt" … In which we are compelled to examine, to doubt and finally to reject all the prejudices and conventions that we have hitherto accepted as if they were dogmas.
The contemplative lens of disability helped me to discover a version of faith I had no inkling of beforehand, and to hold that faith together with doubt, to disbelieve in God, the Sovereign Creator, Saviour, Healer, and soon-coming King, and to encounter meaning, goodness, and beauty (god) in the unruly, ungovernable, and glorious natural world within which we receive the spark of life.
Creation and fall
Christian soteriology generally follows the threefold structure: perfect creator, perfect creation; fall, sin, and suffering; and redemption and renewed perfection. With this structure in place, we are used to reading Genesis as a movement from the ideals of humanity made perfect in the divine image, living in an idyllic garden — as constituting a time before human sin when there was no suffering, hardship, or death, only the uniform perfection of a tendered haven stripped of its wild unruliness — to a fall, which introduces the vulnerability and horror of human existence.
From this theological perspective, the disabled difference is a consequence of the fall — which is to say, it is either a direct or indirect result of sin — and salvation includes its elimination (another instance of the medical model of disability). That is, whether disability is earned directly from one's own sin, or indirectly from universal depravity, to be saved is to be set free from sin and guilt and their disabling consequences. If healing is not immediate (which Pentecostals assume it should be), heaven promises to be disability free.
The threefold logic of perfection, fall, and redeemed perfection is inherently dualist. Because bodies that are weak and vulnerable are consequences of the fall, ideal humanity is thought to be disembodied, the image of God as (masculine) reason and will, and salvation conceived of as a rejection of embodied (feminine, disabled) weakness. Salvation is sold as a gift of grace, but once purchased, sanctification entails the suppression of the flesh, the burden of transforming ourselves into the incorporeal perfections of the (masculine) divine, rational, pure, mind. This proves to be an impossible task, so the experience being saved ends up as a cycle of failure, guilt, repentance, and failure, masked by pretended religious piety. Most theologians who accept the theory of evolution have critiqued the normative structure of perfect creation, fall, and redeemed perfection (at least in any literal sense), but it still predominates in mainstream Christianity.
For people undergoing the trial of an acquired disability, the structure of this narrative can provide comfort and hope for a time, the promise that lost freedoms and joys will be restored. But disability's permanence eventually unmasks its fiction. Disability is a reminder that the cycle of life and death, in all its glorious creativity and horrific destructiveness, is built into the very structure of the universe. The fragility of the spinal cord, for example, is not a consequence of any fall. There was never a time in human or animal history where bones were unbreakable. Had the mythical Eve fallen out of the tree prior to tasting its fruit, her neck would still have broken.
If creation is good, as Genesis 1 repeatedly claims, then disability is good. This linkage is most pointed in genetic disability, which is not a result of a breakdown in the created order (a fall), but of nature's creative capacity. From single celled organisms through to the unfathomable diversity of species that have thrived (and gone extinct) during the history of our planet, the wonders of the natural world are a consequence of genetic variability, of so-called "mutations" that drive the process of evolution and its remarkable adaptivity. These same life-giving processes also generate disability. The paradox of life is that potency and vulnerability go together. And because this is so, far from being a consequence of sin, disability is a good, a symbol of potent, creative, beauty, a testimony to the generativity and limits of nature.
While some might reject this view as unbiblical, the Genesis narrative does not fit the traditional perfection and fall structure as easily as is generally presumed:
First this: God created the Heavens and Earth — all you see, all you don't see. Earth was a soup of nothingness, a bottomless emptiness, an inky blackness. God's Spirit brooded like a bird above the watery abyss. God spoke: "Light!" And light appeared.
Here is a poetic embrace of the paradox of chaos and order, of the spirit (breath) of god bringing light and beauty out of the chaotic darkness of the void. If evolution and disability are read into the biblical myth of life's emergence, from "a soup of nothingness" to humanity made in the divine image. Creation is a movement of the spirit that embraces a chaotic, wild, unruly, world, mutating in an "infinity of difference from God", a gift of difference that includes humanity as the imago dei. Just as God is wholly other, the divine image is not captured in the ideal of a singular "manly" reasoned perfection, but in the vulnerable untamed chaotic potent limits of disabled bodies (where body is a holistic term that includes the brain/mind, otherwise labelled bodyminds), as in female, queer, and coloured bodies (and also, but not primarily, white male abled bodies).
In speaking of disability together with feminism and queer theory, I draw on the insight of crip theory, which takes a term of derision — "crippled" — and turns it into an identity of power. To claim or to come out "crip" is to own the impairments that our culture tells us are shameful and wear them as a mark of pride. Crip theory calls attention to the normative demands of compulsory able-bodiedness as a form of resistance to cultural homogenisation. It uses the disruptive potential of disability to confront normative culture, unmasking the bland and narrow assumptions that create and sustain power, control, and exclusion.
As the primary metaphor for theological anthropology, the imago dei has long been used to shape expected norms; as reason and will have been used to prioritise masculine piety; as complementarian theology has been used to cement the subordination of women to men; as heteronormativity has been used to control and restrict desire and sexuality. Crip theology, therefore, infuses the imago dei with the shocking notion that disability is not something to be wished away. Rather, disability is desirable — wanted, beautiful, even sexy. That is to say, God desires disability.
A narrow vision of the imago dei constructs the fall as irrationality, immorality, insubordination, intemperate sexual deviance — that is, as disobedience to divine authority as mediated through church hierarchy. This vision implicitly locates disability in each category. By contrast, a theological anthropology that affirms the goodness of disability locates sin in the rejection of embodied vulnerability, and in abusing, subjugating, marginalising, and excluding those who carry the divine image.
In those feminist and disability theologies that retain and reframe the doctrine of the fall, it is "a means by which the sins against difference (e.g. sexism, racism, homophobia, and ableism) can be named in universal and catastrophic terms." The point is not to literalise the fall, but to use it as a metaphor of personal and systemic evil, and insist that the rejection of people because of their wondrous rich difference is an evil that warrants judgement and redemption.
Paternalistic conceptions of the imago dei and the fall lead to an oppressive redemption. Crip theory demonstrates how the dominant modern narrative of progress — especially as realised in university funded research for disability cure and propagated in popular media — celebrates disability only when, under the guidance of a wise doctor, an inspirational person triumphs over mind and body (so-called "inspiration porn"). The rehabilitative contract stipulates assimilation in return for beneficent, normalising, rehabilitation, and cure, erasing the disability difference.
Crip theory is not against research and technological development per se, embracing technologies that make life richer. Rather, it opposes the paternalistic presumptions of rehabilitative ideology, which, in its exclusive focus on tomorrow's hoped-for cure, ignores the present-day experience of disability and its rich contribution to the world.
In popular Christian theology, likewise, redemption, as moral and physical cure (sanctification and healing), becomes a form of assimilation and integration into a church in which everyone follows the rules and looks and acts the same — or at least pretends to do so, without complaint. Redemption is, in this way, both pitying and paternal.
In her seminal book The Disabled God, Nancy Eiesland explores what redemption might mean if the broken body of Christ is imagined as a symbol of the disabled God (she imagines Christ with a spinal cord injury using a sip-and-puff wheelchair). The messianic promise of Isaiah 53:1-4, which is generally appropriated by Christians as a reference to Jesus, identifies the Messiah in language characteristic of social disablement: as ugly, undesirable, despised, rejected, familiar with pain, punished by God, childless, one from whom people look away. In the gospels, Jesus, understood as God incarnate, is not a powerful king, but a refugee born in poverty, who, unlike other princes and kings then and now, was devoted to those socially marginalised, including people with disability. Even the first witnesses were shepherds, which in biblical times were commonly regarded as disreputable riff-raff.
In hospital after my spinal cord injury in 2010, I was struck by how frequently disability comes up in the gospels. Like never before, I saw myself in its pages, and even while struggling with Jesus's tendency to offer cure — which became burdensome under the ministrations of those looking to follow his example — what stood out was his affirmation of disabled faith and worth, and his rejection of marginalising social attitudes and actions. He offered healing when told not to, welcomed a haemorrhaging woman judged untouchable, rejected the presumption that blindness was the result of sin, and treated people with diverse disabilities and ailments in the same gracious way as he did everyone.
While I later came to recognise that the gospels also include stereotypical, pitying, and paternalistic attitudes, I still believe that grace and welcome predominate. Beyond Jesus's specific dealing with disability, in his actions, attitudes, and relationships, he refused to conform to the ablest, normative, masculinity of his day. And as a result of his radical difference, he was vulnerable, despised, rejected, and suffered the humiliating horror of the cross — the ultimate symbol of disabling marginalisation. In his resurrection, he carried permanent wounds on his hands and feet, scars that become the symbol of divine redemption. Usually people with disability are objects of religious charity. Recognising disability as ubiquitous in the gospels and envisioning the disabled god in Christ offers a vision of disability as subject, as central to the narrative of salvation.
In taking disability into the life of the incarnate son all the way to the horror of the cross, God shows the magnitude of his passionate love, unmasks the evil and horror of abusive power, and reveals the world transforming capacity of disability. Thereafter, in Christ, the victims of paternalistic abuse experience the solidarity of God with them in suffering and in the hope of flourishing (even through pain, impairment, and death). And those perpetrators of evil (every one of us caught up in systems of power and privilege) are offered forgiveness and the chance to repent, to transform character and action, and participate in (not lead or dominate) the shared effort to effect social change.
Redemption is thus flourishing by means of authentic connection with the truth, goodness, and beauty of God revealed by and accessed through Christ and the diverse creation (the spirit at work in surprising places and through voices that generally go unheard).
Redemption saves or transforms the soul, and makes that within us that is evil and ugly beautiful. I have, at several points, referenced the transcendentals of truth, goodness, and beauty without explanation — but might disability theology provide some insight into their meaning? Tobin Siebiers has argued that depictions of Christ's suffering and defiled body in art contribute to a disability aesthetic, one that confronts the classical aesthetic taste that normalises beauty as harmony, bodily integrity, and health, and in contrast unearths the beauty of bodies that are distorted, deformed, diseased, and physically and mentally disabled. Siebers asks, "how does beauty thought broken at first glance become beauty adored as perfect at second glance?"
Artistic associations between disability and the crucifixion in renderings of Jesus, and in nonreligious art referencing the symbolism of the cross (such as Frida Kahlo's self-portraits, which often emphasise her disability by reference to crucifixion), invite deep examinations of the transcendentals, of the ways in which they emerges from pain, distortion, vulnerability, and disabled difference, intermingled with pride, resilience, resistance, passion, and the like.
In a theological frame, we might label this deeper form of beauty "soul", and the disability aesthetic a form of soulfulness. In the West, we live in a culture predominated by materialistic science and technology and fixated on individual rationality and the myth of progress. While reason and science have their many benefits, there is an increasing sense of dissatisfaction, a psychic deadness accompanying our successful lives. A disability aesthetic, with its artistic origins in disabling representations of the crucifixion and modern renderings of disabled bodies, offers intuitive insight into more complex, rawer senses of meaning, goodness, and beauty. In so doing, it looks beyond disability to embrace the wild and unruly beauty of humanity in all its gendered, racial, sexual, generational, and religious diversity. It thus locates God, not in "his" absolute power and authority, but in the creative gift of infinite difference that constitutes the universe in which we live.
In elevating the beauty and desirability of disability, I may have given the impression that disability is universally wonderful. Alternatively, I may have overplayed its difficulties. The social model of disability tends to underplay its physical and psychological challenges, just as the medical model ignores its sociocultural parameters. Disability is a bodymind and contextual reality, and its pains and joys are much the same as the pains and joys faced by every one of us. To be human is to be born dependent and vulnerable, to grow and mature and to maximise one's independence, to ever be at risk of illness and disability, and if we are lucky, once more to become dependent and vulnerable as we age.
Disability theology is a way of thinking about what it means to be a human soul, a bodymind, in relation to God, others, and the natural world.
Shane Clifton taught theology and ethics in Australia for two decades until the end of 2018. He had a spinal cord injury in 2010, and since that time his scholarship has focused on the intersection between Christian theology, virtue ethics, and disability studies. He is honorary associate at the Centre for Research Development and Policy at the University of Sydney. A longer version of this article appeared in Theology Today. You can hear him in conversation with James Carleton on God Forbid on RN.
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The new eugenicism?
Is it time to rethink the ethics of prenatal testing?
For families living with disability, churches mustn't go "back to normal"
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A preliminary container list was created for this collection on or before November 19, 2015.
Wallace L. Kadderly Papers, 1931-1963
The Kadderly Papers consist of agriculture-related materials produced or collected by Kadderly during his work overseas as a farm broadcaster on the radio.
Kadderly, Wallace L. (Wallace Ladue) (1892-1983)
ID: MSS Kadderly
Series I consists of maps, pamphlets,photographs, radio programs on various agricultural subjects, handbooks, notes,and other correspondence from Australia, Tasmania, New Zealand, and South Wales. Series II contains photographs of agricultural events, agricultural booklets, and workshop reports from several European countries that were part of the recovery program included in the Marshall Plan after World War II. Series III contains books, pamphlets and photographs of agriculture in Japan. Series IV consists of pamphlets relating to agriculture, a map, and two sets of slides about farming in Taiwan, Republic of China. Series V contains final reports of Kadderly's Costa Rica assignment, field trip reports from each country he visited, correspondence, workshop materials, photographs, seminar information on thirteen South American countries, information on Brazilian history and pamphlets published by the U.S. Department of Agriculture, both in Spanish and English. Some of the pamphlets were published in Costa Rica. Of special interest are the personal comments Kadderly noted on some of the reports.
Wallace Kadderly was born in Portland, Oregon, on July 7, 1892. After he received his degree in agriculture from Oregon Agricultural College in 1916, he began working for the Cooperative Extension Service as a county agent in Multnomah County, Oregon. In 1922 Kadderly was transferred to the central office at Corvallis, where he was in charge of information and exhibits. In 1926 he was appointed program director of KOAC, the college-owned radio station, advancing to manager in 1932. In 1933 Kadderly left KOAC to develop the Western Farm and Home Hour for the United States Department of Agriculture, serving as Radio Program Manager of the West Coast Division, headquartered at San Francisco. From 1937 until 1945 he was chief of radio service for the United States Department of Agriculture's office of information in Washington D.C. Kadderly returned to Oregon in 1945 and became the first farm director for radio station KGW in Portland.
In 1947 Kadderly began his foreign work. The Australian Broadcasting Corporation requested his services as an expert on radio farm broadcasting, and he spent several fact-finding months in Australia and New Zealand, on leave from KGW. From 1950 to 1955 he served as agricultural information specialist with the Economic Cooperation Administration (ECA) in Paris. This post-war period took him to European countries to observe the progress in recovery under the Marshall Plan. From 1955 to 1958, Kadderly did special contract work under the auspices of the International Cooperation Administration (ICA, successor to the ECA), in agricultural information methods in Japan, Taiwan, and numerous Latin American countries, where he was based in Costa Rica.
In 1958 Kadderly returned to Portland, Oregon and was employed by KUIK Radio in Hillsboro. In 1949, he served as President of the National Association of Farm Broadcasters (NAFB), an association affiliated with radio broadcasting. In July of 1963 Kadderly received the highest honor given by the American Association of Agricultural Editors, the Rueben Brigham Award, for outstanding contributions to agricultural communications. Kadderly was the first Northwest recipient of this honor.
Kadderly retired in 1969. He was married to the former Alice Cornwall, a 1919 Home Economics graduate of OAC. He later married Ada Jeanette Reed, OAC class of 1918 in Home Economics, who survived him, along with his stepson, Donald Mayne. Kadderly died in Bend on 9 October 1983.
The collection is divided into five series, divided by the regions of the world in which Kadderly worked.
Preferred Citation: Wallace L. Kadderly Papers (MSS Kadderly), Oregon State University Special Collections and Archives Research Center, Corvallis, Oregon.
Spanish;Castilian
Collection Material Type: PCLD List
Agricultural extension work--Australia.
Agricultural extension work--Europe.
Agricultural extension work--Japan.
Agricultural extension work--Latin America.
Agricultural extension work--Taiwan.
Agriculture--Economic aspects--Europe.
Agriculture--Europe.
Agriculture--Japan.
Kadderly, Wallace L. (Wallace Ladue), 1892-1983
Radio programs.
Maps (documents)
Radio scripts.
Tourist maps.
The OSU Memorabilia Collection (MSS MC) file of Wallace Kadderly contains news clippings dated 1933 announcing his departure from KOAC. The KOAC Records (RG 015) contain annual reports and other materials that Kadderly authored. The Extension and Experiment Station Communications Photograph Collection (P 120) contains numerous photographs of Kadderly and others taken by him. Other photographs of Kadderly are located in the Extension Service Photographs (P 062) and in Harriet's Photograph Collection (P HC) HC0269.


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Joslyn Tomes Model 1870 Straight Pull Single Shot Rifle
This straight-pull design was tested by the Army in 1872 but was rejected due to poor extraction and misfires.
Following the Civil War, Massachusetts inventor Benjamin Franklin Joslyn developed a new and unique single-shot straight-pull breech mechanism. Unlike other straight-pull actions, Joslyn's design did not incorporate a rotating locking bolt. Instead, the falling hammer both struck the firing pin and engaged a mortise in the receiver, thus locking the action shut when the rifle was fired. By simply cocking the hammer, a shooter both unlocked and opened the breech and ejected the spent cartridge case. A new cartridge could then be loaded and the breech pushed forward until it engaged a spring-loaded detent. This example is the inventor's model that was tested in 1870 and granted U.S. patent #109,218 and British patent #3050. Joslyn contracted with the firm of Tomes, Melvain, & Co. to promote his new invention, hence the name Joslyn-Tomes. This design was tested by the Army in 1872 but was rejected due to poor extraction and misfires.


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in: Articles incorporating text from Wikipedia, Unmanned underwater vehicles, Torpedoes of the United States, Whitehead torpedoes
Whitehead torpedo
Whitehead torpedo mechanism, published 1891
Anti-surface ship torpedo[1]
Austria-Hungary
1894–1922 (Mk1 and Mk2)
1898–1922 (Mk3)
1910-1922 (Mk5)
with United States Navy[1]
Royal Navy[2]
Kaiserliche Marine[3]
French Navy[3]
Austro-Hungarian Navy[3]
Regia Marina[3]
Imperial Russian Navy[3]
Argentine Navy[3]
Belgian Navy[3]
Royal Danish Navy[3]
Hellenic Navy[3]
Portuguese Navy[3]
Chilean Navy[3]
Royal Norwegian Navy[3]
Swedish Navy[3]
United States Navy[4]
Russo-Turkish War[5]
Chilean Civil War of 1891[6]
Robert Whitehead
Stabilimento tecnico Fiumano[7]
Torpedofabrik Whitehead & Co.[7]
Royal Laboratories
E. W. Bliss Company
Whitehead Mk 1[8]
Whitehead Mk 1B[8]
Whitehead Mk 2 Type C[8]
Whitehead Mk 3 Type A[8]
845 lbs (Mk 1)[1]
140 inches (Mk 1)[1]
17.7 inches (Mk 1)[1]
800 yards (Mk 1)[1]
Warhead
wet guncotton[1]
Warhead weight
War Nose Mk 1, contact[1]
3-cylinder reciprocating[1]
26.5 knots (Mk 1)[1]
depth control, gyroscope[1]
battleships, torpedo boats and submarines[1]
The Whitehead torpedo was the first self-propelled or "locomotive" torpedo ever developed. It was perfected in 1866 by Robert Whitehead from a design conceived by Giovanni Luppis of the Austro-Hungarian Navy. Many naval services procured the Whitehead torpedo during the 1870s, including the US Navy.[3] This early torpedo proved itself in combat during the Russo-Turkish War when, on January 16, 1878, the Turkish ship Intibah was sunk by Russian torpedo boats carrying Whiteheads.[5]
The term "torpedo" comes from the Torpedo fish, which is a type of ray that delivers an electric shock to stun its prey.[2]
3 Significance
Robert Whitehead with a battered test torpedo, Rijeka (Croatia), c.1875
Argentinian sailors with a Whitehead torpedo, Fiume, Austria, 1888
During the 19th century, an anonymous officer of the Austrian Marine Artillery conceived the idea of using a small boat laden with explosives, propelled by a steam or an air engine and steered by cables to be used against enemy ships; his papers came into the possession of Captain Giovanni Luppis upon his death. Luppis had a model of the device built; it was powered by a spring-driven clockwork mechanism and steered remotely by cables from land. Dissatisfied with the device, which he called the "coast-saver",[9] Luppis turned to Robert Whitehead, who then worked for Stabilimento Tecnico Fiumano, a factory in Fiume, Austria.[3] In about 1850 the Austrian Navy asked Whitehead to develop this design into a self-propelled underwater torpedo. Whitehead developed what he called the Minenschiff (mine ship): an 11-foot long, 14-inch diameter torpedo propelled by compressed air and carrying an explosive warhead, with a speed of 7 knots (13 km/h) and the ability to hit a target up to 700 yards (640 m) away.[9] In 1868, Whitehead introduced a solution to the stability problem for his torpedo: Pendulum-and-hydrostat control. The Austrian Navy bought the manufacturing rights to the Whitehead torpedo in 1869.[4] By 1870 Whitehead's torpedoes were running at 17 knots. Still, there remained the problem of course correction: returning the torpedo to its correct course after it had deviated due to wind or wave action. The solution was in the form of the gyroscope gear, which was patented by Ludwig Obry, the rights to which was bought by Whitehead in 1896.[10]
Whitehead torpedo's general profile, as illustrated in The Whitehead Torpedo manual, published by the US Navy in 1898: A. war-head B. air-flask. B'. immersion-chamber CC'. after-body C. engine-room DDDD. drain-holes E. shaft-tube F. steering-engine G. bevel-gear box H. depth-index I. tail K. charging and stop-valves L. locking-gear M. engine bed-plate P. primer-case R. rudder S. steering-rod tube T. guide-stud UU. propellers V. valve-group W. war-nose Z. strengthening-band
Mk3 Whitehead torpedo fired from East Dock, Goat Island, Newport Torpedo Station, Rhode Island, 1894
In 1868, Whitehead offered two types of torpedoes to the world's navies: one was 11 feet, seven inches in length with a diameter of 14 inches. It weighed 346 pounds and carried a 40-pound warhead. The other was 14 feet long with a 16-inch diameter. It weighed 650 pounds and carried a 60-pound warhead. Both models could do 8-10 knots with a range of 200 yards.
The United States Navy started using the Whitehead torpedo in 1892 after an American company, E. W. Bliss, secured manufacturing rights.[4] As manufactured for the US Navy, the Whitehead torpedo was divided into four sections: the head, the air flask, the after-body and the tail. The head contained the explosive charge of guncotton; the air flask contained compressed air at 1350 pounds per square inch, or 90 atmospheres; the after-body contained the engine and the controlling mechanism, and the propellers and rudder were in the tail. The air flask was constructed from heavy forged steel. The other parts of the shell of the torpedo were made of thin sheet steel. The interior parts were generally constructed out of bronze. The torpedo was launched above or below the waterline from a tube, using air or gunpowder discharge.[11]
In 1871, the Royal Navy bought manufacturing rights, and started producing the torpedo at the Royal Laboratories at Woolrich, England. The Royal Navy fitted the Whitehead torpedo on its earliest submarines, from the HMS Holland 1 onwards.[2] The French, German, Italian, Russian, and Chinese navies soon followed suit and began acquiring the Whitehead torpedo. By 1877, the Whitehead torpedo was attaining speeds of 18 mph for ranges of 830 yards. By the 1880s, more of the world's navies acquired the Whitehead and began deploying torpedo boats to carry them into battle and engineers began to envision submarines armed with Whitehead torpedoes. In 1904, British Admiral Henry John May commented, "but for Whitehead, the submarine would remain an interesting toy and little more".[2][5]
Schwartzkopff torpedo
Bliss-Leavitt torpedo
Howell torpedo
↑ 1.00 1.01 1.02 1.03 1.04 1.05 1.06 1.07 1.08 1.09 1.10 1.11 1.12 1.13 "Torpedo History: Whitehead Torpedo Mk1". http://www.history.navy.mil/museums/keyport/html/part2.htm. Retrieved 2013-05-28.
↑ 2.0 2.1 2.2 2.3 2.4 "Curator's Choice: Whitehead Torpedo". http://www.submarine-museum.co.uk/what-we-have/our-favourite-objects/whitehead-torpedo. Retrieved 2013-05-31.
↑ 3.00 3.01 3.02 3.03 3.04 3.05 3.06 3.07 3.08 3.09 3.10 3.11 3.12 3.13 3.14 "Torpedo History: Historical Background". http://www.history.navy.mil/museums/keyport/html/part1.htm. Retrieved 2013-06-01.
↑ 4.0 4.1 4.2 "Artifact Spotlight: Whitehead torpedo". http://navalunderseamuseum.org/media/6c06204b6731dd48ffff8336ffffe906.pdf. Retrieved 8 December 2012.
↑ 5.0 5.1 5.2 Delgado, James P. (2011). Silent Killers: Submarines and Underwater Warfare. Osprey Publishing. pp. 74. ISBN 978-1-84908-365-2.
↑ Newpower, Anthony (2006). Iron Men And Tin Fish: The Race to Build a Better Torpedo During World War II. Greenwood Publishing Group. pp. 15. ISBN 0-275-99032-X. http://books.google.com.ph/books?id=eFZb_BqP10UC&pg=PA15&lpg=PA15&dq=1891+chilean+civil+war+whitehead&source=bl&ots=H_Irpaif2j&sig=gJrhSoeRaF5k3jJebC8h9j19Bbw&hl=en&sa=X&ei=aI6xUZyCEcyIiQf1lICIDA&ved=0CEQQ6AEwBQ#v=onepage&q=1891%20chilean%20civil%20war%20whitehead&f=false.
↑ 7.0 7.1 "Chronology: Torpedo in Word and Picture". http://www.muzej-rijeka.hr/torpedo/en/chronology.html. Retrieved 2013-06-08.
↑ 8.0 8.1 8.2 8.3 8.4 Silverstone, Paul (2006). The New Navy, 1883-1922. Taylor & Francis Group. pp. xxiii. ISBN 0-415-97871-8. http://books.google.com.ph/books?id=5AoHOUZ0KzYC&pg=PR23&lpg=PR23&dq=Whitehead+mk+1&source=bl&ots=AbvTPxughx&sig=Bvds0YPquDUMtSY4XlAwHcp9WHs&hl=en&sa=X&ei=wbuyUajaKuO1iAeEwICgDA&ved=0CFYQ6AEwCA#v=onepage&q=Whitehead%20mk%201&f=false.
↑ 9.0 9.1 "Robert Whitehead - a Brief History". http://www.hansonclan.co.uk/Royal%20Navy/rw.htm. Retrieved 8 December 2012.
↑ Stein, Stephen K. (2007). From Torpedoes to Aviation: Washington Irving Chambers & Technological Innovation in the New Navy 1876 to 1913. University of Alabama Press. pp. 123. ISBN 0-8173-1564-0. http://books.google.com.ph/books?id=ZRG9ghlHR1QC&pg=PA123&lpg=PA123&dq=Ludwig+Obry&source=bl&ots=agm2rI3ACI&sig=iFj-lPy3ESSwYQZu1-5KpbVoXpU&hl=en&sa=X&ei=uy2kUf23Jcn3rQfKp4GgCA&ved=0CF4Q6AEwCQ#v=onepage&q=Ludwig%20Obry&f=false.
↑ The Whitehead Torpedo:. Bureau of Ordnance, United States Navy. 1898. http://hnsa.org/doc/whitehead/.
British Empire naval weapons of the Victorian era
Smoothbore muzzle-loading cannons
18-pounder
32-pounder 58 cwt
Somerset cannon
Smoothbore muzzle-loading shell guns
10-inch 86 cwt
10-inch Blomefield
Howitzers
12-pounder Millar
Rifled muzzle-loaders (Armstrong)
RML 17.72 inch gun (100-ton gun)
Rifled breechloaders (Armstrong)
RBL 20 pounder
RBL 7 inch 110 pounder
Rifled muzzle-loaders (Lancaster)
68-Pounder Lancaster gun
Rifled muzzle-loaders (converted)
RML 64 pounder 71 cwt
Rifled muzzle-loaders (Woolwich)
RML 9 pounder 8 cwt
RML 7 inch
RML 10 inch
RML 12 inch 25 ton
RML 12.5 inch
Quick-firing guns
QF 3-pounder Hotchkiss
QF 6 pounder Nordenfelt
QF 12-pounder 12 cwt Mk I
QF 4 inch
QF 4.7 inch
Breech-loaders (new pattern)
BL 4 inch
BL 6 inch 80 pounder
BL 6 inch Mk II – VI
BL 9.2 inch Mk I – VII
BL 9.2 inch Mk VIII
BL 10 inch
BL 12 inch Mk I – VII
BL 12 inch Mk VIII
BL 13.5 inch
BL 16.25 inch
Gatling gun
Gardner gun
Nordenfelt gun
1-inch Nordenfelt gun
Royal Navy torpedoes
18-inch torpedo Mark V to XVII
21-inch torpedo Mark I to 24
24.5-inch torpedo
Bliss-Leavitt Mark 8 torpedo
Mark 24 mine
18" Mark 30 torpedo
Mark 43 torpedo
Tigerfish torpedo
Spearfish torpedo
Sting Ray torpedo
See also: Brennan torpedo
U.S. Navy torpedoes
Howell Mark 1 torpedo
Whitehead Mark 1 torpedo
Whitehead Mark 1B torpedo
Whitehead Mark 2C torpedo
Short Mark 7 torpedo
Mark 21 Mod 2 torpedo
Mark 30 torpedo mine
Post-World War II
Mark 54 MAKO Lightweight Torpedo
See also: AUM-N-2 Petrel, Mark 60 CAPTOR, RUR-5 ASROC, RUM-139 VL-ASROC, and UUM-125 Sea Lance
Torpedoes of the United States
Whitehead torpedoes


text:
Q: Whitespace in pyplot legend entry? I want to add some spacing between the end of the legend entry and the legend border. I've tried using the arguments for pyplot.legend but I haven't found a combination that works. Here's a minimal working example:
import matplotlib.pyplot as plt
import numpy as np

x = np.linspace(0.0,1.0,10)
y = x

fig = plt.figure()
p, = plt.plot(x,y,'-o')
plt.legend([p],['$y = x$'], loc='best')
plt.show()

I've tried
plt.legend([p],['$y = x\/$'], loc='best')
plt.legend([p],['$y = x{ }$'], loc='best')
plt.legend([p],['$y = x\:$'], loc='best')
plt.legend([p],['$y = x$ '], loc='best')

But none of them work. It seems pyplot is too smart and removes any trailing whitespace. Is there any way to accomplish this?
To give you an example of why I want this, it's to balance out space on both sides with using one marker instead of two in the legend, see example below. The space beside the W-Y and Exp. is much smaller than the space on the left.

A: I think you can get what you want with a combination of the kwargs borderpad and handletextpad.
(doc)

redpajama_set_name: RedPajamaStackExchange


Verdasco (personal) will face a qualifier or lucky loser in Round 1 of Marrakech.
Verdasco hasn't played since Dubai while awaiting the birth of his child. The veteran was 14-10 on clay last season and five of his eight tournament titles have come on clay.
Verdasco (undisclosed) won't play the Miami Open.
Verdasco won't play the BNP Paribas Open at Indian Wells.
Verdasco won 3-6, 6-3, 6-2 over Thomas Fabbiano in the first round of Dubai on Monday.
Verdasco won 7-5, 6-4 over Matthew Ebden in the first round of Rotterdam on Tuesday.
Verdasco won 6-2, 4-6, 6-1 over Marius Copil in the second round of the Sofia Open on Thursday.


A Conservative government will make drastic changes to the Licensing Act to prevent pubs in residential areas opening after midnight, a would-be MP has pledged.
Coun Nigel Dawkins, who is leading the Conservative challenge for Selly Oak at the next election, said that it is 'madness' for suburban pubs to be allowed to open after midnight.
It comes after the Mountaineer Pub, in Ashburton Road, Kings Heath, agreed to cut the loud music and call last orders at 11pm in the face of complaints of yob behaviour and late-night noise.
Coun Dawkins, who chairs a council licensing sub-committee, had called a review of the pub's licence, which was due to be heard on August 24.
He said: "It is clear to me that they have voluntarily given up the most contentious parts of their licence rather than risk a full blown licence review where they ran the danger of losing their licence altogether.
"It was a madness that a pub located in the heart of a residential area was ever granted such late-night hours.
"The late opening hours and the entertainment were leading to the late-night disorder, nuisance and criminality that was plaguing the area and therefore I welcome the removal of these and have withdrawn my review.
"The fault lies with the Licensing Act which actively encouraged pubs to seek such late hours and made it almost impossible for residents to object. No matter how much common sense told us that a pub closing at 1am each morning in a residential area would lead to nuisance residents were powerless to prevent it.
The pub, which currently closes at 12.30pm has long faced complaints over yob behaviour and loud music. But while police and residents have lobbied for it to close, in June 200 customers backed a petition in support. Enterprise Inns said it had worked with the local authority, police and residents to find a solution.


I simply want to run a validation when you click the submit button on a service request. Can anyone provide me the correct syntax. I would be happy with a running example that opens a messagebox when you click the submit button.
As a starting point for you to further exploit on this, please check the below information which gives you a start in 'scripting' SC-form(s).
E.G. To stop unsaved table rows from submitting the request.
In OnSubmit attribute of a form, you can put any js function there.
It will invoke it at the submit point.
If that function returns true, the request will be submitted.
If it returns false, it will not be submitted.
Thanks for this, you helped me back on the track again!


text:
James Bridger
American trapper, fur trader, and wilderness guide, James Bridger (1804-1881), was one of the most famous frontiersmen. He is credited with discovering the Great Salt Lake, Utah.
James Bridger was born on March 17, 1804, at Richmond, Va. In 1812 the family moved west to Missouri, where all but Jim soon died. At 13 he became a black-smith's apprentice and apparently learned how to handle machinery, horses, and guns. In March 1822 Bridger started his frontier life by joining the party of trappers being organized at St. Louis by William H. Ashley. That year the men traveled up the Missouri to trap along its tributaries in the Rocky Mountains.
For the next 20 years Bridger and other mountain men roamed throughout the western third of the United States. While trapping in late 1824, Bridger reached the Great Salt Lake, which he thought was part of the Pacific Ocean. Historians are unsure if Bridger was alone when he found the lake but credit him with first reporting it.
During his years in the West, Bridger trapped for several leading fur companies and in 1830 became one of five partners in the Rocky Mountain Fur Company. By the early 1840s, however, he realized that the supply of furs was nearly exhausted, and with Louis Vasquez he established Ft. Bridger. Built on the Green River in south-western Wyoming, this post became a major way station on the Oregon and California trails, a military fort, and a Pony Express station. In 1853 the Mormons drove Bridger and his partner away and confiscated their property because they purportedly had provided guns and anti-Mormon information to the Native Americans.
Bridger's career as a guide spanned from 1849 to 1868. During this time he led Capt. Howard Stansbury to Utah, Col. Albert S. Johnston during the so-called Mormon War, and Capt. William Raynolds to the Yellowstone. In 1861 he led Capt. E.L. Berthoud and his survey party west from Denver through the mountains to Salt Lake City, and for the next several years he guided army units sent west to guard overland mail. Between 1865 and 1868 he guided several expeditions and survey parties over the Bozeman, or Powder River, Trail. In 1868 he retired to his farm in Missouri, where he died on July 17, 1881.
During his years on the frontier Bridger had been married three times to Native American women. In 1835 he married the daughter of a Flathead chief. When she died, he acquired a Ute wife, and after her death he wed the daughter of a Shoshone chief. Described as tall and muscular by his contemporaries, Bridger was considered shrewd, honest, and brave. His life exemplifies the achievements of a leading frontiersman of the mid-19th century.
Further Reading on James Bridger
The best study of Bridger's career is J. Cecil Alter, James Bridger, Trapper, Frontiersman, Scout, and Guide (1925; rev. ed. 1962). This includes a thorough discussion of his actions and an evaluation of the many folktales surrounding his life. An earlier account is Grenville M. Dodge, Biographical Sketch of James Bridger (1905), supposedly based on stories Bridger told to the author. Dale L. Morgan, Jedediah Smith and the Opening of the West (1953), examines many of the same people and events from a different perspective and provides additional insight into Bridger's life and contributions.


Wenner, Jann. S. "A Conversation with President Obama." Rolling Stone, vol. 1276/1277, 15-29, Dec. 2016, pp. 34-40.
Rolling Stone Magazine just published an interview with President Obama. It was their 10th interview with him which makes me wonder how I missed the other 9 interviews. I was very interested to read this article because most of it is in the President's own words. President Obama shares his views on the election results of course but also on many of the issues he has worked on and the history of politics in general. There were many good quotes that I thought served as positive advice. He said, "There's no benefit that's derived from pulling into a fetal position. We go out there, and we work. And we slog through challenges, and over time things get better" (38). The President discussed a few times how the media and notably Facebook, has changed the way we learn about, view, and communicate about politics and how it actually divides people. If you are interested in President Obama's viewpoint or why he thinks the election turned out as it did, or even just curious to know what it's like to be a world leader with all of today's issues going on, I recommend reading this article. It's located on the magazine shelves brought to you by your friendly LFHS library.


text:
Man in critical condition as two people stabbed in Dublin
Carl Kinsella
The incident took place early on Saturday morning.
A man has been taken to Beaumont Hospital in critical condition after an incident this morning in which he and another woman received stab wounds.
The incident occurred at around 7.30am this morning (Saturday 13 June), at a house in Darndale, Dublin 17. Both victims have been brought to Beaumont Hospital, where the man's condition is described as critical, and the woman's wounds are described by Gardaí as "serious but not life-threatening."
One million steps in 24 hours, for Pieta House and for Sarah
A statement from An Garda Síochána detailed that the male victim is in his 50s and the female victim in her 40s.
A man in his 20s was arrested at the scene and is currently detained under Section 4 of the Criminal Justice Act 1984 at Coolock Garda Station.
Gardaí have confirmed that they are not seeking any other persons in relation to this incident.
Investigations are ongoing.
Dublin.
Recall of Pedigree dog food over safety concerns
The JOE Friday Pub Quiz: Week 226
QUIZ: Can you pass your driving test and guess the meaning of all these road signs?
QUIZ: Can you correctly identify these European country flags?
QUIZ: Can you guess the drink from its can?
The JOE Movie Quiz: Week 84
Armie Hammer drops out of Jennifer Lopez film amid social media controversy
Rudi Kinsella
Gardaí appeal for information following discharge of a firearm in Clare
US executes first woman on federal death row in nearly 70 years
Alan Loughnane
A woman has died following a car crash in Kerry
A man in his 80s has died following a crash in Tipperary
"Appalling" level of infant death at Mother and Baby Homes, says report
Jade Hayden


It was gray and chilly and a bit windy this morning at the flagpole in front of the Government Services Building, where county government hosted the Veterans Day commemoration before a couple of hundred people. Sunshine and warmth would have been out of place.
Falling in early November as it has since the end of World War I, when it started as Armistice Day a year after that genocidal slaughter of a whole generation, Veterans Day needs the gray skies, the chill, the light wind that keeps knocking halyards against flagpoles. It started in 1919 as a day of melancholy silence to mark the silencing of guns after four years of the most organized mass murder the world had seen until then, and to find "solemn pride in the heroism of those who died in the country's service," as Woodrow Wilson described the day that first year.
Wars haven't stopped churning out veterans for a century since the war to end all wars: the United States is right now engaged in the longest war in its history, in Afghanistan, which last Oct. l 7 passed the 16-year mark, with no end in sight, little gained (if anything), and 3,500 U.S. military and civilian contractors dead: Stephen Cribben, a 33-year-old Green Beret with 15 years in the military, was the latest to be killed just a few days ago in Logar, a province in east-central Afghanistan as foreign to Americans today as it was 16 years ago.
Despite its continuing ravages the war has become so much like background noise that Army National Guard Brigadier General Mike Canzoneri didn't mention it in his keynote address at the ceremony this morning. He spoke of the million-strong military, a quarter million of whom serve abroad, of the 100 or so members of the Florida National Guard helping hurricane recovery in Puerto Rico right now, of the "divisiveness" going on in the country and "the bad actors" in the world. Referring to veterans he asked his audience to "give a thought to them, to their families." But no words for Afghanistan or the 154 Floridian soldiers killed there since 2002.
The eloquence of silence came later, when the Flagler County Veteran of the Year was announced.
His introduction, delivered by the Veterans Advisory Council's David Lydon but written by the Flagler County Historical Society's Mary Ann Clark, who nominated him, was like an unfurling of clues that to unmasked him long before his name was spoken: " He moved away from the county in 1952 and returned to live here permanently in 1993. Florida Army National Guard. U.S. Army Reserves. U.S. Air Force Reserves. Active duty from January 1963 to August 1974 and May 1975 to February 1979. Vietnam Service Medal. Post Commander. Life member of the Veterans of Foreign Wars, and a very long list of civic and civilian leadership posts, notably at the county's historical society and as vice chairman of the committee's centennial committee: Capt. Sisco Deen.
"This is indeed an honor. Thank you Mary Ann Clark, president of the Flagler Historical Society," Deen said after accepting his honor. But his voice broke, and that's all he could say just then. He would be more composed a little while later during a brief interview, and this afternoon at Flagler Beach's Veterans Day ceremony, where he delivered a prepared speech, which appears in full below.
"I couldn't talk," Deen, 77, said. "I've never been like this much before where I go to say something and emotionally I couldn't talk." It's not that he was surprised: he was told of the award last week. But in front of today's crowd, of fellow veterans, of boy scouts (he was once a leader), of girl scouts, of elected and other public officials, he was overcome.
I have been told that the secret to a really good presentation is to have an interesting beginning, an interesting closing, and to have the time fame between both, short. I intend to do just that today.
Veterans Day: A day to honor American's Bravest Sons and Daughters who answered the call to arms either voluntary or by a written notification from our government and in doing so, made our county a better nation and themselves a better person.
For my brothers and sisters who served in the armed forces of the United States of America, everyday is Veterans Day. For the rest of the nation, it is celebrated on November 11th.
Veterans Day originated as Armistice Day on Nov. 11, 1919, the first anniversary of the end of World War I. I can still remember my 4th grade teacher at Bunnell Elementary School, Mrs. Emma Murray, pounding it into our heads that the armistice ending World War W I was signed on the 11th hour of the 11th day of the 11th month of 1918.
Our Congress passed a resolution in 1926 for an annual observance of Veterans Day and on November 11th 1938 Veterans Day became a national holiday.
Flagler County is Veteran Friendly: We are gathered today in the Flagler Beach Veterans Memorial Park. In December 1972, Flagler Beach City Commissioner "Bebe" Moody, a U.S. Navy Veteran, at the request of local chapters of the American Legion, Disabled American Veterans and the Veterans of Foreign Wars, made a motion, which carried unanimously, to officially name the city park the Veteran's Memorial Park. The park itself has been here since the 1920's. I played here as a child in the early 1940's. Our beach house, which still stands, is two blocks south.
The first veteran's organization formed in our county was the American Legion.
In March 1927, twenty ex-service men of World War I got together with a number of their comrades from Palatka and Daytona Beach, who helped them form the Dancy Miller Post of the American Legion in Bunnell. That post is now Flagler County Post 115.
Dancy, for whom the first American Legion Post was named, was born in the settlement that was to become the City of Bunnell on September 2, 1890. He farmed with his father before enlisting in the Navy in World War I. He died of Meningitis in 1918 while stationed at Norfolk, Va.
Other veterans organizations that are active in our county today are: the AMVETS, the Disabled American Veterans, the Jewish War Veterans, the Marine Corps League, the Military Officers Association of America, the Military Order of the Purple Heart and the Veterans of Foreign Wars.
I mentioned that for Veterans, every day is Veteran's Day. Veterans Day is very personal to me. It has been a tradition in my family that all male members serve at least one tour of duty in the military forces of our great county if they are physically able.
I trace my military heritage back to the American Revolution. My 4th great grandfather Nathaniel Sisco served as a private in the New Jersey Troops of Horse and my 5th Great grandfather Phillip Deen served in Coleman's Company, 10th North Carolina Regiment.
Three of my great great great uncles served in the Civil War. Lorenzo Booe served in Company C, 63rd Indiana Infantry and was muster out at the end of the war; Martin & Samuel Deen served with Company F, 47th Georgia Infantry, and both were killed in action on John's Island, S.C., on July 9, 1864.
My Great Uncle, former Flagler Beach City Commissioner Otis Magee served in the Army in World War I.
During World War II my great uncle, Chief Petty Officer James Brazier Booe, who served as Bandmaster on the USS Oklahoma, went down with his ship on December 7th 1941 at Pearl Harbor and my Uncle, Captain Joy Monroe Deen, a B-26 pilot, was killed in action over France on July 19, 1944.
My father, Claude Sisco Deen, who served on the Flagler County School board, served as an Ensign in the United States Merchant Marines and my Uncle, Lt. Cmdr. Duane Deen, who served many years as Flagler County Judge, served in the United States Navy.
I served two tours in the Vietnam Theater of operations and my three sons, Marine Major Devin Deen, Florida National Guard Specialist 4. Brian Deen and Florida National Guard Private First Class Sisco Deen all served our country during the Persian Gulf period.
Our United States troops are presently deployed in hot spots around the world, including places like Iraq, Syria and Afghanistan. And though the geography of war and the method of our battles have changed since I retired from military service, the meaning of service has not. We must always remember and honor those who are serving or have served and dedicated their lives to our county as we are doing in Flagler County and elsewhere in our county this weekend.
My Brothers and Sisters in Arms thank you for serving, protecting and keeping our great county safe. I salute you.


In today's world of corporate lifestyle and non-stop rush, it may be quite easy to overlook some more personal aspects of life. While we are striving to forward our careers, bring our love lives to heel, raise our kids, and support our partners, we often neglect what is possibly the most important thing, since without it we could never do any of the other things as successfully – our physical and mental health.
Even when we are completely aware of all the benefits of a healthy lifestyle, we tend to pile on excuses, instead of investing a little bit of effort to improve our health and mood. However, you don't have to completely change everything about your daily routine to be in a bit better shape. Here are some pointers to help you introduce some beneficial habits, without drastically altering your day-to-day life.
One of the most important things for a person's general well-being is taking some quality me-time. It will do wonders for your state of mind. Me-time does not necessarily mean expensive spa treatments; it can be anything that relaxes you. Just do something you enjoy very much and that makes you happy. Play your favorite song on repeat, do your nails, or just sit in silence for 15 minutes. Meditation is crucial for stress reduction and control of anxiety, among other things, so don't skip it, and soon you'll reap the benefits. It is not only meditation that is important, your general attitude about life counts as well. Australians, for example, are known for their laid-back attitude and low stress levels. Take a page out of their book, and start enjoying your life more.
You are what you eat. As hard as we try to be beautiful, the make-up and clothes can only do so much. Therefore, it is very important to do as much as we can to improve the way we feel, and then our looks will improve naturally. And there are many easy to achieve this. Firstly, take a bit of time in the morning and eat a good breakfast. It will help you start your day on a brighter note, give you energy, and help you stay full for longer. Have some freshly squeezed juice or hot water with lemon with your breakfast for the extra boost of energy. It takes next to no time, and it will help you immensely. Next, replace your snacks with some healthier variants. Instead of a Mars bar, take dark chocolate. Swap your milkshake for Greek yogurt with berries. There are many benefits to getting rid of added sugar, and better focus and wider attention span are just two of those!
"A healthy mind in a healthy body" Ancient Romans used to say, and they weren't kidding. Don't worry, it doesn't mean that you have to do 3 hours' worth of exercise each day. However, some exercise is mandatory if you want to live a healthy life. Still, you can adapt the exercise to your daily regimen. Walk instead of taking a bus. Take the stairs whenever you can. Do yoga for 15 minutes every morning. Whatever you do, it's better than doing nothing.
Of course, after a while you will feel full benefits, and maybe decide to do some serious training, in which case you shouldn't forget about using appropriate supplements. In the light of higher awareness of the importance of wellness, the rise in usage of whey protein Australia has seen in recent years should come as no surprise. Once again, take your cue from Aussies, and try to be as aware of the necessity of nutrients and how it raises and lowers with the changes in the lifestyle.
A good nights' sleep is a great way to restore your energy. It is also vital for good brain function, and helps with decision-making, improves memory, and increases your focus. Try to sleep for 7 to 8 hours every night, and follow some kind of bed-time routine to help you fall asleep more easily. Another good idea is to set a time for going to bed and for getting up. This should help your sleep patterns and optimize the time you actually spend sleeping, by making it much easier to fall asleep and wake up.
As you can see, introducing a bit healthier habits into your life doesn't have to mean a horrible shift in your lifestyle. And since all of these ideas are easy to do and not at all time-consuming, why not give them a shot? You may be surprised by the result.


text:
package net.stickycode.plugins.bootstrap;

import java.lang.reflect.Field;

import net.stickycode.reflector.Fields;

import org.apache.maven.wagon.Wagon;
import org.apache.maven.wagon.providers.http.LightweightHttpWagon;
import org.apache.maven.wagon.providers.http.LightweightHttpWagonAuthenticator;
import org.sonatype.aether.connector.wagon.WagonProvider;

public class ManualWagonProvider
    implements WagonProvider {

  public Wagon lookup(String roleHint)
      throws Exception
  {
    if ("http".equals(roleHint))
    {
      LightweightHttpWagon lightweightHttpWagon = new LightweightHttpWagon();
      Field field = Fields.find(LightweightHttpWagon.class, "authenticator");
      Fields.set(lightweightHttpWagon, field, new LightweightHttpWagonAuthenticator());
      return lightweightHttpWagon;
    }
    return null;
  }

  public void release(Wagon wagon)
  {

  }

}