Earlier this week, it was shown that the provincial government had been hiding and downplaying information on the serious implications of mercury poisoning the people of Grassy Narrows have been suffering. Responding to this grotesque cover-up that multiple provincial governments have known about -- and have been intentionally burying so they can push through with a clear-cut plan -- the people of Grassy Narrows and First Nations leaders in Ontario held a press conference demanding action.
Steve Fobister Sr., the former Treaty #3 Grand Chief, announced a courageous and immediate hunger strike until the provincial government recognizes the situation. He stated, "I'm dying anyway, one piece at a time," as he sufferers from ALS which is crippling his body from mercury poisoning. Like too many people in his community, Fobister is dying and has severe disabilities, but successive governments just don't care because of what appears to be no other reason than it is First Nations people who are sick.
This morning Steve Fobister Sr. ended his hunger strike so that he can live and continue to fight for Grassy Narrows, for all Aboriginal people, and for the environment. Fobister said he'll end the hunger strike that he started after meeting with the Ontario Minister of Aboriginal Affairs and that "The minister's statement has brought some measure of comfort, but we still have work to do."
"This has put an awakening in the whole community. We are coming together to continue our stand together."
"I have flushed the government fox out of his fox hole. But our work is not done I will not stop pushing for justice."
"My priority is to see the children who fell victim to this mercury disease taken care of. That is something I will see done."
"I will continue to work with Judy to build unity in our community to achieve the justice we deserve. Part of our reserve still does not have running water."
"I want people fasting with me to stop now. They are young and they need their energy."
People are demanding justice. Mr. Fobister's and the Anishinaabe of Grassy Narrows' fight is everyone's fight. It is time the provincial government takes tangible and sincere actions to treat the people of Grassy Narrows with the dignity and humanity that all people deserve. It is a time for action, not more words and excuses.
Last night a public forum drew over 500 people to hear a panel with Grassy Narrows community members, Judy da Silva, Leanne Betasamosake Simpson and Stephen Lewis raised further awareness on issues of Indigenous sovereignty and the area's continuing health crisis arising from mercury poisoning.
Steve Fobister described the flooding that forced Grassy to be relocated in '63, the legacy of residential schools and the effects mercury poisoning has had on everyone in the community.
This glimpse of daily life for the people of Grassy Narrows should be a clarion call for all people across Ontario to demand action. Steve spoke about a 20-year-old mother who came to him and whose son gets 6 seizures/day; this lead to his decision to begin his hunger strike, despite his own condition. A "hunger strike is when you want to show people when something is wrong... and things are wrong," at Grassy Narrows. "Politicians play their political and legal games. But we are a People."
Apologize, and take responsibility for allowing mercury to poison people in Grassy Narrows.
Compensate all mercury survivors and make sure that they have quality health care.
Do not allow clearcut logging that will release more mercury.
Yesterday, Ontario Minister of Aboriginal Affairs, David Zimmer, held a press conference about the situation. Zimmer said he would work with his fellow ministers to "determine how best to help those with mercury-related health issues." He also called for "review of the Mercury Disability Board and all of its operations and responsibilities," going on to disingenuously say, "It's those kinds of issues that have recently come to our attention. Things have changed in 29 years, there are different technologies and different ways of managing the effects of mercury" (my emphasis). He went on to highlight that Ontario would also look at options for more treatment for Grassy Narrows First Nation residents in their community as they currently have to travel long distances for medical help.
Zimmer said he was stirred during his three-hour talk on Sunday with former Grassy Narrows chief Steve Fobister, who suffers from the debilitating neurological effects of mercury poisoning and has been pushing for the review. "Hearing directly from him in a very human way what mercury poisoning is all about, it moves the soul and it moves everyone to want to do something to combat it," he said. "I think Ontarians, First Nation members and indeed all Canadians... feel in their hearts that something has to be done."
This raises a few flags. I have no doubt Zimmer was stirred during his talk with Steve Fobister. Zimmer stated that he'll call federal officials Tuesday afternoon to get the ball rolling and travel Aug. 6 to Grassy Narrows. But, why does it take a very ill man starting a hunger strike to the provincial government to do anything for the people of Grassy Narrows, or for that matter our First Nations communities across the province? Why even now is the Wynne government only committed to explore or look for options for onsite treatment?
While it is a rhetorical question, it highlights how far we have to go to eliminate racism and unlearn colonialism in this country.
It is important to also remember this is the Wynne government... This is the same Kathleen Wynne who in 2012 visited Grassy Narrows and spoke about rebuilding Ontario's relationship with Grassy Narrows and "getting it right." Then decided to push unilaterally to clear-cut Treaty #3 land without consent or concern for the people of Grassy Narrows.
Premier Wynne was in Northern Ontario this morning, but not at Grassy Narrows. She was in Thunder Bay today where she announced that "the government will help it expand its patient-centred health care research. The province is providing more than $4 million in support. The institute is an independent, not-for-profit research corporation that develops technology to detect and treat diseases such as cancer."
She stated that, "Patient care is at the centre of things at the Thunder Bay Regional Health Sciences Centre… I am a big believer in working together." Further, she said that "Our government is committed to making smart investments to improve health care and create jobs in Northern Ontario. I am pleased that this support will help the institute perform cutting-edge research that will improve health care."
Let's be clear: while a $4 million dollar investment in Northern Healthcare is important, why do the people of Grassy Narrows still have to deal with traveling to Winnipeg for treatment on their own money, be subject to onerous paperwork and often be denied compensation as a result of dated research/criteria from past studies. As Judy da Silva points out, "Everyone should have gotten automatic compensation forever, for us to go and beg for pennies is ridiculous."
The Premier is also taking the time on her trip to attend the Matawa First Nations Annual General Meeting in Martin Falls. It is clear that her government's ambitions for mining in "the Ring of Fire" obviously take precedent over the Premier meeting with those who have journeyed all the way from Grassy Narrows to Toronto to demand the most basic justice.
It is no surprise then that yesterday at Queens Park the Nishnawbe Aski Nation (NAN) Grand Chief Harvey Yesno, along with Ontario Regional Chief Stan Beardy and others, gave formal notice to Canada, the province, resource developers and the general public through a Notice of Assertion that "First Nations inherent and Treaty rights will continue to be asserted in original territories and ancestral homelands in Ontario. These rights include, but are not limited to, those re-affirmed by Section 35 of the Constitution of Canada and the United Nations Declaration on the Rights of Indigenous Peoples."
In the wake the SCC ruling on the cases involving Grassy Narrows and Tsilhqot'in, the five leaders stated that Aboriginal people in Ontario are prepared to lay down their lives to protect their traditional lands from any unwanted development.
"Proposed resource development is putting tremendous pressure on our lands and First Nations are facing unprecedented challenges and threats to our inherent and Treaty rights," said Grand Chief Harvey Yesno. "Many communities are struggling to address basic issues such as access to health care, housing, education and economic development. NAN Chiefs have made it clear that we, the people of the land, will defend our right to control development in our territories so that the wealth from our lands continues to benefit and sustain our people and our Nation."
Ontario Regional Chief Stan Beardy stated, "All those seeking to access or use First Nations lands and resources have, at a minimum, a duty to engage, enquire and consult with First Nations with the standards of free, prior and informed consent… We will take appropriate steps to enforce these assertions."
Aboriginal communities have seen what Canadian and Ontario laws have done to their land over the last 147 years, Beardy said. "The land has become sick. We become sick. We become poor, desperate and dying." The people of Grassy Narrows First Nation are still suffering from mercury poisoning decades after the Wabigoon river around their land was contaminated by a local paper mill, he said.
Grand Chief Harvey also added that the province's Aboriginal people will draw a line in the sand, put a stake in the ground and tie themselves to it if that's what it takes to protect their land from unwanted resource development. He stated, "We're no longer just going to be civilly disobedient. We're going to defend our lands, and there's a big difference there… Our young people are dying, our people are dying. So let's die at least defending our land."
"Anything that happens on our aboriginal homeland now, they must consult with us," said Roger Fobister Sr., chief of Grassy Narrows First Nation. "Even if they're going to cut down one tree, they better ask us."
Ontario Regional Chief Stan Beardy highlighted that Aboriginal communities don't want to harm others. But they'll do what they must to stop an incursion on their lands, such as forming human blockades to stop the clearcutting of trees.
It is long past the time that we can ignore the tragedy the people of Grassy Narrows are suffering and the disregard of Treaty Rights that is occurring across Ontario. Tomorrow is an important chance to join Steve Fobister Sr. and the people of Grassy Narrows in solidarity and demand justice. It is also a chance to listen and learn, to actively unlearn the discourse of colonialism. River Run starts in Toronto on Thursday, July 31, at 12 p.m. at Grange Park. Grassy's demands must be met.


AFib, or Atrial Fibrillation, has risen as a health concern for many people. Described as a quivering or irregular heartbeat, AFib can lead to blood clots, stroke, and heart failure, not to mention several other heart-related complications. Being able to track these episodes just might save your life, but unless you have a spare ECG to carry around with you, then you're out of luck. Fortunately, Withings has developed an analog watch that doubles as an ECG.
The Withings Move ECG has on-demand electrocardiogram functionality—meaning, you can use the watch to track your heart at any time, recording an AFib episode. The watch records the electrical signals of your heart by using three electrodes—two on the back of the watch and another in the ring you hold during a measurement. The ECG sends the measurement to the Health Mate app on your phone. If something is amiss, the app will let you know that you need to consult a specialist—it can even send the report to your doctor.
Move ECG has a 12-month battery life and is water resistant up to 50 meters. It also has activity tracker functionality that can track you on a walk, run, or when swimming. The included altimeter tracks your stair climbing as well.


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redpajama_set_name: RedPajamaCommonCrawl


I know the risk, But I have a guaranteed investment, so I am in search of a loan shark on the DN and I know if I dont have his money he will kill me, So no need to express concerns. I know not to send money via WU or anything, But I am in serious need and have exhausted every other option I have. If you have any suggestions please help me.
btcsafepay.com & bigescrow.org legit or scam?
Does anyone have a link to TCF V.2?
why wont pictures load on listings for me?
How can I get deepdotweb account ?


INTERVIEWER 2: And she (your grandmother) came to this country?
ML: Nineteen seven, when she was seven.
INTERVIEWER 2: See, that's the same as my grandmother.
ML: And her father came here first, and of course, got a job and saved money, sent for his wife and his two children. My grandmother's brother was four.
INTERVIEWER 1: Now, this is your father's mother?
ML: No, this is my mother's mother.
INTERVIEWER 1: Your mother's mother. Okay.
ML: Same as that picture you saw upstairs of the six generations. My grandmother.
INTERVIEWER 1: Okay. Her father came, so she came with – her father came first and then brought over the mother and the two children.
ML: Yes, that was very common.
INTERVIEWER 1: Yes. And her first name was Ewa?
INTERVIEWER 1: E-V-A. And is it two daughters, or just the daughter and a son?
ML: Daughter and a son, Stanley.
INTERVIEWER 1: Do you know what part of Poland?
ML: We don't know about that family, where they came. I think it was the north, near Pozna?.
INTERVIEWER 1: Okay. I always like to start out by saying on tape that we are here on Thursday, January 8, 2009, with Mary LaDrigue, and we are with the West Side Detroit Polish American Historical Society. We are here for the purpose of recording the oral history of Mary LaDrigue. Her husband is John LaDrigue, and they are members of the society. So that's the background.
INTERVIEWER 1: Yes, your great-grandmother's name.
ML: My great-grandmother's name is Tecla Zelinski.
INTERVIEWER 1: Is your grandmother, so she was one of Tecla's children. And Stanley was her brother.
INTERVIEWER 1: Her son. Okay. Stanley was Tecla's son.
ML: I think her husband's name was Stanley, also.
ML: He died during the influenza epidemic in, I think it was 1917, before my mother was born.
INTERVIEWER 1: You have a lot of background on your family history. You've done a lot of genealogy.
ML: Well, I tried, but you know, everything stops when they come from Poland, you know, it only goes back so far, and then they're in Poland, and church records are lost.
INTERVIEWER 1: Right. Are you a member of the genealogical society?
INTERVIEWER 1: You've done all this on your own? That's amazing.
ML: So my great-grandparents are at Holy Cross and my grandparents are all buried at Holy Cross.
INTERVIEWER 1: Your great-grandparents and your grandparents are at Holy Cross?
ML: She didn't tell me how it was on the ship. I know they were in steerage, but there were no horrific stories that she told me about that. I know my grandmother did have a picture of this girl who did die on a ship coming to the United States and she had ropes around her ankles and she was sitting on her father's lap, I would guess maybe 13 or 14. They tied her hands and her feet so they would go down, so they would sink better. And that was common. And then they would take a picture with their father because that's their last picture, and they never made it to the United States. They died on the ship.
INTERVIEWER 1: Oh, my goodness.
ML: And they couldn't bring them. They were on the ship for weeks. I mean, you couldn't bring them to this country to bury them. So that's just what they did.
INTERVIEWER 1: Oh, my. That's tragic. Things we don't even think about.
ML: My grandfather died during the epidemic, and then my grandparents got married in 1916 when my grandmother was 16, on May 16. And then my grandfather was 22, I think, and then my great-grandmother and probably my grandmother's brother came to live with my grandparents and my grandfather had to take care of everybody.
ML: Oh, in Detroit. Possibly on Greusel.
ML: And my grandmother was married in St. Hedwig.
INTERVIEWER 1: Now, what about Stanley?
ML: Oh, my grandmother's brother?
ML: Real unusual story I know about him, that his first wife died, I think of T.B., and kind of a cute story, he was without her for a while. His second wife had had not married up to this time and they were saying, "Oh, this good looking man is going to this wedding, you'll have to come to this wedding." And she said, "Well, if you want to meet him, you go after him." And she ended up coming and she said, "Oh, my goodness, he looks like a Greek god." [Laughter] And they ended up getting married, and the day of his first wife's funeral – he had a daughter and she was 13 and, of course, her mother died and she did not want to go to the funeral, and she was crying and crying, "I can't go to the funeral," and her father said, "You have to go," and she ran across the street and was hit by a car. And she had a broken leg, ended up in the hospital and didn't have to go to the funeral.
INTERVIEWER 1: Oh, my gosh.
ML: Then when Stanley was married to his second wife they also had a daughter.
INTERVIEWER 1: And he was obviously still in that neighborhood, too.
ML: They lived around, a little ways, still on the west side, though.
INTERVIEWER 1: So where did they – so they went to school and church at St. Hedwig?
ML: Stanley and my grandmother?
ML: Yes, my grandmother always went to St. Hedwig Church because she was always in that neighborhood.
INTERVIEWER 1: Do you know if they belonged to any societies?
ML: They belonged to the – what is that insurance company – Polish – it's still around today. National Alliance?
INTERVIEWER 1: The Polish National Alliance? Is that it?
ML: My grandfather worked I think at Dodge, and my grandparents went into business. My mother, she was probably around three or four when they bought that store. My mother was the oldest.
INTERVIEWER 1: Okay, so tell me about this store because we get into your mother. The store was located where?
ML: Right there, where the plate is. [Pointing to wall.] On Otis.
INTERVIEWER 1: On Otis. Do you know the address?
ML: 5610. And I think she had two children then. And ended up having eight children. My great-grandmother ended up living with them until she died around Halloween 1946. What I remember about the store is my grandmother would make dinner and they could never eat together because there was always someone coming into the store and so they'd have to take turns. And when they heard the bell – they had a bell, and then they lived in the back of the store – they would just run out and take care of the customer. Even like on Christmas, if one of her customers needed celery or carrots or something, they'd come to the back door and they'd come down and my grandmother would sell it, but on Christmas day, sometimes they'd just come down and meet the whole family. [Laughter] Because those were her customers.
INTERVIEWER 1: They took care of the customer no matter what.
ML: Yes. And she'd sell them, like if they wanted one carrot or just one piece of celery, they didn't have to buy the whole bunch. [Laughter] And she kept books on them. So if one of the children would run over and say, "Oh, my mother needs eggs," or this or that, my grandmother would just write it down, and then they would pay for it. So she did that, I think until they closed the store in the '60s, maybe 1970 they closed the store. She always kept books on her customers.
INTERVIEWER 1: Now, did the store – what was the name of the store?
INTERVIEWER 1: And your grandmother ran it?
INTERVIEWER 1: Oh, both did.
INTERVIEWER 1: Was he also working at Dodge while he was running the store?
ML: No, no. They did that full time. He would – they would make their own kielbasa and smoke it. There was a smoke house in the back.
INTERVIEWER 1: So he left Dodge?
ML: Yes, when they bought the store.
ML: My grandmother had eight children.
ML: Yes. My grandmother – I think she went to church every Friday morning. And she was, I think she thought of herself as like a counselor for the neighborhood. And the people would come in, the ladies, and tell her about their problems, and she would advise them and she felt like she was so important to the neighborhood.
INTERVIEWER 1: Like today's hairdresser. Or bartender.
INTERVIEWER 1: The psychiatrist or psychologist of the neighborhood. And she probably was. She was probably one of the most important people in the neighborhood.
ML: Yes. And like she would say to my uncle, "I'm not telling you what to do, I'm just advising." So she would advise everyone. [Laughter] So she was a true matriarch of the family.
INTERVIEWER 1: Yes, she was really a matriarch of the family of the neighborhood, I'm sure. And to be that strong to have that many children and to have that business, too. I just marvel at what they did. I really marvel because you really had to have a shrewd mind to start up a business and to run a household.
ML: And then of course that was through the Depression.
ML: And my mother, when she got married, there were 800 at her wedding because my grandparents had to invite anyone they had dealings with, you know, the baker and delivery people and what have you, and that was 1945. So it was during the War and everyone was so excited to come because it was the butcher's daughter getting married and there was going to be meat. So that was a big wedding. But she always said her oldest and her youngest were going to have the biggest weddings. But they were all big.
INTERVIEWER 1: What do you mean it was the butcher's daughter getting married?
ML: Well, you know, they had – that's what they called my grandfather, the butcher because, of course, you would get your meat there. And, of course, he would cut the meat.
INTERVIEWER 1: Yes. Now I want to get into a little bit about your mother and her siblings, the names and the dates of birth, or approximate dates of birth, if you remember. Who came first?
ML: My mother was the oldest, she was born in 1917, October 27, and her name was Helen.
INTERVIEWER 1: October 27, 1917.
ML: Adela. Oh, I think they were 18 months apart, I can't remember. I don't know the dates, of course, but they were about 18 months apart.
INTERVIEWER 1: Okay, about 18 months apart.
ML: Yes. Florence. Ray. Esther.
INTERVIEWER 1: Is that two words?
INTERVIEWER 1: M-A-R-Y A-N-N. And now did they all go to St. Hedwig?
INTERVIEWER 1: All through school and everything?
ML: I think Carrie and Florence graduated from high school. I think the rest went through eighth grade. The three youngest graduated from Cass Tech. I can imagine paying for Catholic school for all of those during the Depression.
INTERVIEWER 1: That's what I mean. And you know if they were going to St. Hedwig they were putting a lot of money into the church.
INTERVIEWER 1: They gave a lot to the church. And they were smart if they went to Cass Tech. Only the smartest went to Cass Tech. And, now, so were you – you obviously were very close to your aunts and uncles when you were growing up?
INTERVIEWER 1: That was really cool for you. Yes.
INTERVIEWER 1: I remember having that with some of my cousins, too, and being able to go riding in the car with my cousin and listening to the music. You know, that was cool. That had to be so neat for you. Oh, so growing up did you then speak Polish?
ML: My father then lived at 28th and Buchanan.
INTERVIEWER 1: Okay. Tell me first of all his background and then I'm going to get into how they met.
ML: Well, my father's parents came from Bia?obrzegi, Poland (near ?ancuta). It's in southeastern Poland. And my father's mother, her brother, came to this country and, of course, would write her letters about America wanting her to come. And so then he must have sent her the money because there's no way a girl could have saved that much money in Poland. And then she came and lived with him and his wife because they had a big house, and they took in borders. And one of those borders was my grandfather. So that's how they met and got married.
INTERVIEWER 1: Okay, so then they met and then they were married.
ML: They had a son John.
INTERVIEWER 1: Do you know when they were married?
ML: I'm thinking they were married around 1912. And they had a son John who I think lived 10 days and he died. My father (Stanley Uchman) was born February 10, 1918. And my grandfather worked for Henry Ford, THE Henry Ford. And, of course, that was the big draw about coming to Detroit, you could get a job working for Henry Ford, making all this money.
INTERVIEWER 1: Okay, now, who was born February 10?
ML: My father, Stanley Uchman, U-C-H-M-A-N.
INTERVIEWER 1: Okay, he worked for Henry Ford, Mr. Henry Ford.
ML: I remember my father saying nothing could be said against the priest or against Henry Ford because Henry Ford gave his father a job, so you didn't come home and complain. And they lived down 30th or 31st, I think it was 30th, and lost the house during the Depression because my grandfather lost his job – I remember my father saying my grandmother was crying, and my grandfather said, "I'll buy you another house." And, of course, he didn't even have a job. But, of course, he did buy her another house on 28th Street. My father would say every week, my grandfather would come home and say, "They're going to give me this less money. We're going to lower your pay to this amount. Do you want to work?" And it kept on being less and less and less until they let him go. But you would do the same amount of work for less money. So the house on 28th, they had – my father said they heard that that house was for sale but it wasn't safe. It wasn't a safe house, and that my grandfather and my father crawled through the basement window and they checked the whole house and they said, "Well, yeah, it's a good house." And so they bought that house. You know, it was a deal that they got on it. And it's still standing, although now it is for sale. I just saw it for sale, and the front door was open, so I think it's going to go. So many of the houses on 28th Street have been burned down and they're building new ones now.
INTERVIEWER 1: That's a good sign that they're building new ones I suppose.
ML: My father went to Assumption. Well, he was baptized at St. Francis. I think that's where my grandparents were married. And then they lived at 28th Street and they went to Assumption parish and my father went to Assumption until the Depression started and then went to public school. The first crime I remember, I was probably eight years old. My grandparents would go, I think it was Thursday night to church, to novena, I think. And one of my grandmother's friends was knocked down and her purse was stolen. And that's the first crime I ever heard of, and my father told them, "Don't you go to church at night anymore, don't you go out," because everybody walked.
INTERVIEWER 1: That was your grandmother?
ML: Her friend who had her purse stolen.
INTERVIEWER 1: Your grandmother's friend?
INTERVIEWER 1: Yes, they had that, they had connections, they write. And that's what I found so fascinating. I realized it's no coincidence. You have connections, people come before.
ML: My father's parents, I think they were about 21 when they came to this country.
INTERVIEWER 1: Did I get their names?
ML: Clara and Jacob Uchman.
INTERVIEWER 1: And they settled where? Oh, that was on 30th or 31st. And then they had how many children? Oh, yes, that was the one son that lived for two days. And then your dad. And any more children after that?
ML: No, my grandmother had heart trouble at an early age and she was sick with other ailments and diverticulitis. There wasn't medicine for these things, and surgery they didn't have. So all you did was just go to the doctor and come home and take pills. Let's see, my grandmother died in 1956 from her heart, and then my grandfather moved in with us in Dearborn Heights. And my father had said there were plans, my grandfather had always wanted to go back to Poland. His idea was to come here and make money and go back, just go back to Poland. My grandmother never wanted to go back. So I don't know what happened. She never wanted to go back to Poland. And my father said there were plans, they were ready, I think they got their passports, they were already planning on going I think on a vacation to Poland. And then the Depression hit and all that entailed, so they never saw their families again. My grandfather was the only one from his family that came. My grandmother had one brother that came. And so when they left at 21, they never saw their parents.
INTERVIEWER 1: That was another thing. They knew once they came they might not ever see their families over there again. That was another thing. Think about that.
ML: The songs, the big thing at Polish weddings, "Oh, mother, I'm leaving you, I'm leaving you, I'm leaving you today," and they really did leave their mother.
INTERVIEWER 1: Yes. And so many of them, they said they were coming just to make money and go back, but a lot of times they never went back.
INTERVIEWER 1: So many times they didn't.
ML: My cousin in Poland that I write to has a good friend Stasia. She was not married, and she didn't get married until probably in her early forties, and we were invited to her wedding. And Joe worked at Kowalski Meat Company, and I said, "Oh, my goodness, we'll get to go to a Polish wedding, it will be so much fun. I haven't been to a Polish wedding in such a long time." And we get there and she has little flower girls instead of bridesmaids like we would have, the little girls, maybe six little girls. And they all have long, white dresses. And when they came up to the hall after the wedding, the wedding was very long, unlike – at Our Lady of Cz?stochowa Church, very different than we would be used to. And they played this music, all ballroom dancing, and the little girls would circle the hall, make a circle, and each one by herself very elegantly with their heads held high, and the bride. And the men would come and I said where are the polka players? [Laughter] You know, what we consider a Polish wedding.
INTERVIEWER 1: [Laughter] You have to ask for a polka.
ML: Because they, of course, have all gone to college. It's a whole different culture in Poland now. My grandparents, who were peasants, they were all peasants. Why would you leave Poland if it was wonderful? They were poor, starving, you know, it was bad. That's why they came to this country. Now almost everyone has a college education.
ML: We lived with my grandparents on 28th Street until I was four, and my parents saved their money and my father paid cash for his house in Romulus. He was buying five acres and he was going to farm it. And my grandfather thought, oh, this is so funny because he knows nothing about farming. Of course, my grandparents had farms in Poland, you know. And I remember my grandfather walking out in the fields and picking the pieces of soil up, and my father saying, "Do you think this is good?" and my grandfather, between his fingers, and he says, "Oh, yes, this is good soil." So my father farmed the five acres. And so we moved from Detroit to Romulus. And I thought, I mean, to a way of life where people can walk everywhere to out in the middle of the country, and I had to go to school seven miles from home on a bus. And that was a whole different life, and St. Stephen Parish, and that had a Polish priest, Fr. Czapski.
ML: And that's where I went to school.
INTERVIEWER 1: How many siblings do you have?
ML: I'm an only child.
INTERVIEWER 1: So you moved from the city to the country?
INTERVIEWER 1: You went the opposite direction?
INTERVIEWER 1: And how was that, living on a farm?
ML: I loved the farm and the woods and the house and everyone was so friendly. All the farmers were always so friendly. It was much friendlier than people were in the city.
INTERVIEWER 1: So did you get up every morning and like gather the eggs?
INTERVIEWER 1: And milk the cows and do chores?
ML: I was, you know, I got up when my mother's alarm went off. I used to get up at 5:30 because we were seven miles from school, so they stopped at all the farms and it would take us a long time to get to school. We were probably on that bus an hour and a half by the time we got to school. So I would stick out one foot and my mother would put on that shoe and sock, and I'd stick out the other foot. [Laughter] I just went to school. I got out to the road and they picked me up.
INTERVIEWER 1: So farming was in your dad's blood, it sounds like.
INTERVIEWER 1: Oh, that is so funny. They probably were amused by you.
ML: But they did – oh, yeah. But my parents did sell – at that time, in the early 1950s, farmers on weekends would have little stands in front of their house and people from the city would come out to Romulus by the airport, out in the country, and buy vegetables for canning. A lot of women in the city canned. I think most women canned at that time. And so they would sell corn and tomatoes and green peppers and string beans. And then my father got calcium deposits in his elbow and he wore a cast for 18 months, and they didn't know too much about it. Although the doctor said that he should move back to the city, the moisture in the soil wasn't good. And so he did move back in 1954 to Dearborn Heights.
INTERVIEWER 1: So how many years were you out there?
ML: From 1949 to 1954.
ML: Oh, yes, my mother would have – well, my grandmother would have Wigilia. And, of course, there was a Polish priest, and you would have your baskets of food blessed at Easter. Because he was a Polish priest, he would do all that.
INTERVIEWER 1: Did you speak Polish in the home?
ML: Well, because we lived with my grandparents until I was four, I spoke Polish before I did English, and then it was kind of a combination Polish-English that I spoke. [Laughter] But I understood. And I still understand everything.
INTERVIEWER 1: It's an interesting life you've had. You've had a little bit of everything.
ML: And then when we moved to Dearborn Heights, we were at Our Lady of Grace parish, and it was over-crowded. If you can remember that, the schools used to be over-crowded and there were waiting lists, and so for the fourth grade I lived with my grandmother until the next year. When the priest found out what was going on, they helped me get into Our Lady of Grace.
INTERVIEWER 1: That would have been what year?
ML: That I went to Our Lady of Grace? 1955 – 56. So that was my first time away from the Polish culture because there was no Polish priest. Even though I'm back to the city, and that was a big adjustment because I was used to playing in the woods.
INTERVIEWER 1: How was it for your mom? Did she have a hard time adjusting?
ML: I don't think she did because, you know, then she had neighbors close to her.
INTERVIEWER 1: And she had already had the city experience.
INTERVIEWER 1: Your dad? How did he readjust? What did they do after they came back?
ML: Oh, my father always worked at Ford's. That farm was five acres, you know, it was a hobby. He always worked at Ford's.
INTERVIEWER 1: Even when he had the farm?
ML: Yes. What I didn't tell you, my father – it's kind of interesting, but he started in professional wrestling.
INTERVIEWER 1: Oh, he did?
ML: He was a weight lifter. Gorgeous George was one of his friends. And they started at the Boys Club. I think it was called the Boys Club.
INTERVIEWER 1: The Boys Club of Detroit.
ML: I think it was Livernois and Michigan Avenue, and that's where they met, and he went to that Kronk gym and he would watch people box, you know, famous people, famous boxers. And he boxed a little bit but he said he wasn't a dancer. He could never do that. And so when he went into World War II he was a wrestler. And he was on the wrestling team and ate steak a couple of times a day and drove the general around in his Jeep.
INTERVIEWER 1: That's interesting. I never knew they had wrestlers in the Army.
INTERVIEWER 1: Did he serve overseas?
ML: No. He was in California mainly, Santa Ana Race Track. They had a barracks at the Santa Ana Race Track. They didn't race the horses during that time, the Army barracks there, but it was originally a race track. I remember him telling of this one guy who wouldn't get his hair cut. Every day they'd put the pack on him and give him his rifle. He had to go running around the track. "Go around again, around again." [Laughter] He wouldn't get his hair cut.
ML: I kind of just knew it. When you're just born in it you just know it. And I kind of see through friends who are Polish how wedding customs get started and how all our customs because different villages in Poland would have different traditions. Like I went to the wedding of one of my friends, which was in Hamtramck, and that song Seven Angels, they did it in English, you know, so I finally knew what all of the words meant, and we did it at my wedding in English. And that's kind of how it started, I think. You go to a wedding and you think, "I like that. I'm going to do that in my wedding." And that's kind of how all this came about, the Polish-American wedding because it wouldn't have been all from villages in Poland.
INTERVIEWER 1: Now did you go all through Our Lady of Grace?
ML: It was just through eighth grade.
INTERVIEWER 1: And then where did you go?
ML: Lowrey, it's in Dearborn. They didn't have high school in north Dearborn Heights. Crestwood High school wasn't built at that time, so then through our taxes they paid for us to go to school in Dearborn. And then I was the last class to graduate from Lowrey and the next year they sent students to Fordson. Then they ended up building Crestwood, which was the high school.
INTERVIEWER 1: And when did you meet John?
ML: I met him on a blind date in high school. I just turned 17. He went to Edsel Ford High School.
ML: No, I don't think so. You know, both of us used to – I mean, we never compromised, and sometimes he'd get his way and sometimes I'd get mine. But there was no compromising ever.
INTERVIEWER 1: Did you date a lot after that first date?
ML: Yes, yes. We were young. And we've been married 43 years. So we got married – we were both 19, and he turned 20 two weeks after. And had a Polish wedding.
INTERVIEWER 1: What's the date of your marriage?
INTERVIEWER 1: And what's the date of his birth?
INTERVIEWER 1: You did have a Polish wedding?
ML: Yes, we had a shower in Dom Polski and my grandmother paid for the hall.
INTERVIEWER 1: How many people?
ML: A hundred and fifty.
INTERVIEWER 1: That was your shower?
INTERVIEWER 1: That was one of those all-day bridal showers? With the band and everything?
ML: No, we didn't have a band. There was a lot of drinking. Nothing like an American shower hall. You know, a big meal and all that, all the meats.
ML: You had so many people, my aunt said, "Let those bridesmaids open up the gifts, come on, we've got to get out of here!" because I had all of these gifts. I mean, well, you can imagine.
ML: And I wanted to open them all myself. It was like a production line, and hurrying and opening gifts. [Laughter] And then we got married at Our Lady of Grace, and the hall was – John's father was in the union. He was a union representative in the steelworkers' union in Lincoln Park, which is where the hall was. We had 400 people. We had three or four seatings for dinner and my mother didn't care if you sat four times and ate. That was fine with her. Of course, we had a band. John's friend had a band.
INTERVIEWER 1: How many people at your wedding?
INTERVIEWER 1: And it was the steelworkers' union hall?
INTERVIEWER 1: Where was that at?
ML: On Dix in Lincoln Park.
INTERVIEWER 1: That was some party.
ML: That was the last Latin Mass I went to.
INTERVIEWER 1: What was your gown like?
ML: It was silk organza. It was plain, I mean, considering. Of course, my first communion dress was all lacy, and I was dreading because I think when you're blond and blue eyes you have very delicate skin and I dreaded that itchy nylon lace dress. And I thought, I'm not going to dread putting my wedding dress on. So it was silk organza and it had lace appliqués all over it. And a bouffant veil.
INTERVIEWER 1: Did it have a long train?
ML: Yes. Lace with a point.
INTERVIEWER 1: Oh, how gorgeous. How many bridesmaids did you have?
ML: Four bridesmaids. And they wore blue dresses.
INTERVIEWER 1: Did you have a flower girl?
INTERVIEWER 1: Did you have any of the Polish traditions at your reception?
ML: Yes, the cook met us at the door with bread and salt. And the father-daughter dance. "Little Curly Head." That was from the '40s.
INTERVIEWER 1: And did you have the Oczepiny, the unveiling?
ML: Where I took my veil and passed it around. And we had that dance where everyone held hands and did a polka together, and we went through the whole hall into the kitchen and around and back.
ML: March, I guess. Wedding march.
INTERVIEWER 1: Yes, the wedding march.
ML: Then you take off your veil and each bridesmaid has a turn with the veil.
ML: And that's at 12:00.
INTERVIEWER 1: Yes, you're now man and wife. That's beautiful. Do you remember the name of the band, or was it just one of John's friends?
INTERVIEWER 1: Did you take a honeymoon?
ML: We went to Mackinac Island. That's romantic.
INTERVIEWER 1: Yes, very. And then – oh, what about John's parents? Where were they – were they from the same neighborhood?
ML: No, John's father's mother was Polish. His father's father was French. Also Chopin's parents were French and Polish. So, you know.
INTERVIEWER 1: So, his father's father was French and Polish. I wondered with his French name why he had such an interest in Polish culture.
ML: And his mother was English and German. And the violin was her father's. He did make violins for people. He was from Hancock, Michigan.
ML: John's mother's father. And he played the violin in silent movies and taught lessons. There were a lot of kids in John's father's family. There were 13. There was an abusive father. And his father left home at 16 and ended up in the Upper Peninsula in Hancock and met John's uncle. He didn't have a place to live, and came to his house and there was John's mother, and that's how they met.
INTERVIEWER 1: So what did John's father do for a living?
ML: He worked at McClouth Steel. He was a union rep. And also he was a type of counselor. His people in the union would call him up if they were having problems with their marriage or that, and he would counsel them. Or their wife would call up and say, "Oh, my husband's not bringing the check home," and he'd call the husband. And he did this around the neighborhood, similar to my grandmother's style. He would go around the neighbors, if they had problems, they'd come and talk to him and he'd try and solve everybody's problems.
INTERVIEWER 1: And John, when you met him, of course, he was young, but then what did he do for a living?
ML: He worked at Ford in tool and die.
INTERVIEWER 1: Now your children. How many children?
ML: Three girls. Renee, Jeanette, and Aimee.
INTERVIEWER 1: All living in the area?
ML: Just the middle one, she's married with four children.
INTERVIEWER 1: Are they interested in the Polish culture?
ML: The middle one is not. My oldest is somewhat, and Aimee is. Aimee went to Poland when she graduated from high school and she loved it. And she's very good in fitting into cultures other than our own. She went to Indonesia in college for a semester and lived there. She likes different kinds of cultures. The oldest and youngest are social workers.
INTERVIEWER 1: Oldest and youngest are social workers?
INTERVIEWER 1: Have you ever practiced Polish traditions in your home, Wigilia, or any of the Polish traditions?
ML: Always on Easter, of course, I don't have my food blessed, but we eat the Polish Easter food. And, of course, the lambs.
INTERVIEWER 1: Yes. Are your girls interested in carrying on the tradition of the butter lambs?
INTERVIEWER 1: Just so we have it on tape, tell me a little bit of the background on how your mother got started making the butter lambs.
ML: I think someone she worked with, she worked at Wagner Pie Company. She worked there and she worked in the factory, at some factory, might have been Dodge Main. And in one of those places someone had taught her to make the lambs. And then my mother made them for the store and, of course, they were much fancier than most stores sold.
INTERVIEWER 1: And we're referring to the butter lamb that Mary made for us at our first annual west side historic Polish church pilgrimage and Święconka in April of 2007, which was featured in the story in the Michigan Catholic. And we have photos of it in our archives. It is such a beautiful lamb. I do have to say I've never seen one like it. We'll put a picture of it in with your interview transcript as well. So the lamb was a big hit in your grandmother's grocery store.
INTERVIEWER 1: I can see why. We got so many calls about that after that article.
ML: You know, if people are interested this year, and if you want to set up a class or something, like no more than 10 if people want to learn how to do it.
INTERVIEWER 1: Yes, and I do have to say that when we set up the pilgrimage we expected 20 to 30 people, and we had no idea it was going to explode into what it was so we weren't prepared for that number of people, but yes, we would like to do that and I'll talk with you after the interview about it. So I can just imagine how many of those lambs your mother sold at the store, and your grandmother. And your mother made them for the store?
INTERVIEWER 1: And she had to be young when she was making them.
ML: She was 27 or 28 when she married my father. Oh, my father's father, at that time you would buy your chickens. I guess my grandmother had chicken on Sunday, and he would go on Saturdays up to Michigan Avenue and buy the chicken and he would always buy the chickens walking around and blow on their feathers to know if this was a good chicken or not, and bring it home.
INTERVIEWER 1: He blew on the feathers?
ML: Yes, to see the skin because they were live chickens. And he would pluck them and my grandmother would singe the feathers over a stove in the basement. It would take a long time. So that was his job. And we got our wedding cake from Old Warsaw Bakery, and that was on Michigan Avenue, too. And that's gone.
INTERVIEWER 1: Oh, yeah, and where did you get your dress?
ML: I got that at Ray's Bridal on Woodward Avenue in downtown.
INTERVIEWER 1: And your bridesmaids, they came from there, too?
ML: Their dresses, my Aunt Esther, she's a seamstress and she made the bridesmaids' dresses.
ML: No, my mother got the cook. I don't know her name.
INTERVIEWER 1: It was a traditional Polish wedding.
INTERVIEWER 1: Just called around and got everybody. The old fashioned way.
ML: Yes. The hall didn't have air conditioning. August 21st, it was hot, and I had long sleeves, but nothing was air conditioned. I remember downtown Hudson's was the first building that had air conditioning and they advertised it in the window: air conditioning. That could have been 1949 – 50. That was exciting because you could go in there and spend the whole day. You never had to leave. You had a fan in the church but you had to turn that off during the sermon because you couldn't hear. [Laughter] Well, we were used to that. [Showing photo] This is my cousin who lives in Poland.
INTERVIEWER 1: How gorgeous. You know, the flowers, that's what I remember about – I was only in Europe once, but that's what I remember. Look at that beautiful flower garden.
ML: So that's the kind of house they would have had. That was probably built around the end of World War II. The officers used it as the headquarters. And this is the first communion. The boys and the girls wear robes like this for their first communion. They don't wear veils. The little girls wear flowers in their hair. So now their married son, this is his house now in Poland that he just built. Looks like a nice American house.
INTERVIEWER 1: What didn't we cover? Anything about your grandmother's store? Anything your mother told you that you remember?
ML: Well, you know, during Prohibition time, I guess when it was, you pretty much had to sell numbers. My grandmother had to sell numbers and then I guess the Mafia would come in and pick up the money from my grandmother, and my mother said that was always scary. She hated to be in the store when he came in. She didn't want to deal with him. But my grandmother had no choice, you know. They had to. That's the way it was.
ML: Oh, yes. They got their bakery things from Polanski, and there was a candy counter near the door, and that would like open up from the back, and when the kids would come home from St. Hedwig's at lunch time, they would all stop into my grandmother's store and buy their candy. They're going back to school one way or another, I mean, if it was too crowded you just had to wait there. And it was always a busy time. My grandmother had her customers and all the kids needed their candy because they had to get back to school, and on top of that candy case, which was all glass, on top she had a large tray. I mean, I remember it being really big, and it had a cover, see-through cover, and she would have different types of pastries in that. And my favorite was that Seven Sisters torte. It was seven layers, like pistachio, strawberry, chocolate, white, yellow, and maybe a raspberry in there, and cream in between them, and then it was drowned in like a candy bar, just chocolate. It was very pretty, Seven Sisters.
INTERVIEWER 1: And somebody came and sold that to you?
INTERVIEWER 1: Now, did she have ice, like was there an ice box or refrigerated storage?
ML: As storage? There was a cooler.
INTERVIEWER 1: There was a cooler.
ML: A walk-in cooler where she kept everything. And, of course, there was a meat counter that the meat was kept in. And there were no lead aprons in those days, and when the butchers would cut the meat there was no protection for him. And sometimes there were accidents.
INTERVIEWER 1: And everybody in the neighborhood knew everybody. Do you remember the names of the people? Any family names?
ML: Nocsaks [phonetic] lived next door.
INTERVIEWER 1: How do you spell that?
INTERVIEWER 1: I'll just put it phonetic.
ML: I think it was a three-family home. Cousins were in one house and Kathleen Nowsak, I used to play with. And her cousin living in that house had polio in his arm, I remember, and that was the year I went back to Dearborn Heights, and he had polio in his arm. Right next door. And a little girl that I played with, three doors down, she got polio in her neck, and her uncle was a chiropractor and that was the only thing that saved her life. So that was right after I went home, and two children just a few doors apart got polio. That was that big polio epidemic and they just came out with a vaccine, and I remember her mother – I was saying, "Oh, are you going to get your polio shot?" and her mother said, "No one's going to give my child polio." And her daughter ended up with polio. She didn't get her shots. But it was shots that came out, and there was a series of three, I think, if I can remember.
INTERVIEWER 1: You got them?
ML: Yes. So now, this is the first generation that has survived polio and people I knew in their sixties now. They are finding out that it never left their body. It's dormant. So they're having problems in those areas that they had polio in now. The Szlagas [phonetic], I don't know how to spell that, lived across the street. Connie Szlaga. And I just ran – since I work at Greenfield Village, I ran into the people who operated the bar across the street from my grandmother's store on the corner. Kind of funny, you know, we were just talking about, gee, her grandparents lived across from my grandmother, and she used to stop at my grandmother's store, but I don't know her name. That was kind of funny.
INTERVIEWER 1: And where did you shop in the neighborhood? Where did your mother shop?
ML: She would have just gone on Michigan Avenue. There were clothing stores on Michigan Avenue. Everything was, in a way, kind of European. You would go to the fruit and vegetable store and that's all they would have. You would go to meat market, you'd go get your chickens at a separate place. And there were bridal salons. What's the name of that religious bookstore on Michigan Avenue?
ML: Yes, Mateja. That's where I got my first communion dress, I remember going behind the curtain. They had two curtained rooms. You could try the dress on and walking down the hallway, they'd give you their opinion on how you looked in that dress. It was all private little shops on Michigan Avenue. That's how people shopped, rather than at department stores.
INTERVIEWER 1: You just walked?
INTERVIEWER 1: She had to get back to take care of the customers. That was the thing, when you owned a business back then, there was no down time, never. You were like on a tether, really.
ML: Almost like a doctor or a funeral director.
INTERVIEWER 1: Right. But in a way, you know, it's what people are looking for today, when they're looking to get back into these little businesses like coffee shops. It's almost like the ideal life, you know, having a little loft upstairs where you live. We're kind of like trying to get back into that.
ML: We want to remember the good things.
INTERVIEWER 1: Right. Now do you think growing up Polish and having the Polish culture as part of your life, how do you think it's affected you? Has it made you a better person?
ML: Some people who are not, I have a friend who thinks Polish people are very clannish, but we're kind of drawn to each other. I think that's the same of anyone who has any ethnic roots to any country. You pull to your own kind. Yes, I think it's a closed, a kind of a warm, fuzzy feeling being Polish.
INTERVIEWER 1: It certainly never leaves you, does it?
INTERVIEWER 1: If you could say anything to your children about the culture and the heritage, what would you leave with them about the Polish culture?
ML: Well, have you read that book Jadwiga's Crossing?
ML: It's advertised in the Polish American Journal, and it talks about this family that comes to the United States in, I think, 1860, their experience on the ship and it shows you what kind of people you came from. And I gave it to each of my girls.
INTERVIEWER 1: Oh, very nice. Anything else you can think of?
ML: I think Polish people are very hard working and they couldn't be swayed when they were made fun of and they got the worst jobs in the country and they persevered. And every generation does better than the generation before them. I don't know if we're going to continue that custom.


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Altenrhein ist ein Dorf, eine Orts- und eine Kirchgemeinde in der politischen Gemeinde Thal im Kanton St. Gallen in der Schweiz. Altenrhein liegt am Ende einer Landzunge zwischen fossilen Armen des Rheindeltas und ist bekannt durch den Flugplatz St. Gallen-Altenrhein. Altenrhein ist ein Wassersport-, Tourismus- und Naherholungsgebiet.

Geschichte
Altenrhein war 890 wohl noch eine Insel. 983 wurde es als Rinisgemünde, 1402 als zum vornechtigen Rhin erwähnt. Seit dem 17. Jahrhundert wird das Dorf als Altenrhein bezeichnet.

983 schenkte der Bischof von Konstanz Altenrhein dem Kloster Petershausen als Stiftungsgut. 1163 erhielt Rudolf von Pfullendorf Viehweiden bei Altenrhein als Lehen. Ab der Mitte des 14. Jahrhunderts waren Einkünfte und Besitzungen ze Rine bei den St. Galler Ministerialen von Rorschach. Im Spätmittelalter bildete sich allmählich eine Siedlung aus. Diese war 1469 bis 1797 eine Hauptmannschaft im äbtischen Gericht Rorschach und erhielt 1542 eine Hofrechts- und Einzugsordnung sowie 1639 eine äbtische Gemeindeordnung. Ortsbürgergeschlechter waren jahrhundertelang nur Noger und Dudler. Die vor 1556 erbaute Kapelle wurde 1842 zur Filialkirche erhoben. Bis 1914 zur Pfarrei Rorschach gehörig, wurde sie dann zur selbständigen Pfarrkirche und 1958 durch eine neue Kirche ersetzt.

Neben der Bewirtschaftung von Feldern und Weiden lebte die Bevölkerung vorwiegend von Rhein und Bodensee. Sie betrieb Fischerei und Schifffahrt und gewann Totholz, Kies und Sand. Die Überschwemmungen von 1739, 1770 und 1817 zwangen zur Evakuierung der Dorfbevölkerung. Wuhre sind bereits 1639, Dammbauten 1783 belegt. Seit dem Fussacher Durchstich 1900 wird der Rheinlauf bei Altenrhein nur noch vom Rheintaler Binnenkanal gespeist und verödet. Die Ufer- und Riedlandschaft 1973 wurde unter Schutz gestellt.

1803 kam Altenrhein zur politischen Gemeinde Thal, wahrte jedoch seine Eigenständigkeit. 1926 bis 27 entstanden der Flugplatz und das Dornier-Flugzeugwerke Altenrhein, das 1949 in die Flug- und Fahrzeugwerke Altenrhein (FFA) umgewandelt wurde. 1967 schlossen sich elf Gemeinden zum Abwasserverband Altenrhein zusammen, der von 1967 bis 1975 die Kläranlage baute.

Bevölkerung
1783 bestand Altenrhein aus 32 Haushaltungen.

Wirtschaft
Am 19. Dezember 1927 begann im 1924 eröffneten Zweigbetrieb der Dornier-Werke der Bau der Dornier Do X, Am 12. Juli 1929 hob das Wasserflugzeug zum ersten Mal vom Bodensee ab. Beim 70. Erprobungsflug am 21. Oktober 1929 waren 169 Personen an Bord und erlebten einen 40-minütigen Flug über den Bodensee. Neben der Do X wurden hier auch 30 für die Niederlande bestimmte Dornier Do 24 gebaut. Das Werk baute in Lizenz auch alle Bücker 131 und 133 für die schweizerische Fliegertruppe.

Aus den Dornier-Werken entwickelte sich die Flug- und Fahrzeugwerke Altenrhein (FFA). Diese erlangten insbesondere auch mit der Entwicklung eines strahlgetriebenen Erdkampfflugzeugs, der P-16, in den 1950er Jahren einige Bekanntheit. Später wurde der AS-202 Bravo für die fliegerische Grundschulung entwickelt. Die guten Flugeigenschaften erlauben sogar beschränkten Akrobatikflug.

Die FFA wurde ab 1987 schrittweise verkauft und zerlegt in: FFA-Gautschi AG (Flugzeugbau-Zuliefererin und Inhaberin der Markenrechte), die Pilatus Aircraft (Altenrhein) (Flugzeug-Wartung), die Stadler Rail (Altenrhein) (Waggonbau), BWB Oberflächentechnik (Altenrhein) und die Schindler Technik AG.

Verkehr
Der Flugplatz St. Gallen-Altenrhein (IATA-Code:ACH, ICAO-Code:LSZR) entwickelte sich aus dem ehemaligen Werksflugplatz des Flugzeugwerkes. Dieser wurde 1988 mit einer Verbindung nach Wien für den Linienflugverkehr geöffnet und seither weiter ausgebaut. Seit 2003 trägt er die Bezeichnung Flugplatz St. Gallen-Altenrhein. 1998 fand in Altenrhein die International Bodensee Airshow statt. Im Fliegermuseum beim Flugplatz sind Flugzeuge aus den 1940er bis 1980er Jahren in flugfähigen Zustand erhalten.

Altenrhein liegt an der Bahnlinie Chur-Rorschach der SBB und wird durch die Bahnhöfe in Rheineck und Staad bedient.

Eine Postautolinie und Kursschiffe verbinden Altenrhein mit Rheineck und Rorschach.

Persönlichkeiten
 Ernst Fuchs (* 1936 in Altenrhein; † 1994), Radsportler
 Max Dudler (* 1949 in Altenrhein), Architekt

Bilder

Weblinks

 Ortsgemeinde Altenrhein

Einzelnachweise

Ort im Kanton St. Gallen
Thal SG
Ort im St. Galler Rheintal
Ort am Bodensee

redpajama_set_name: RedPajamaWikipedia


text:
Featuring the release of the AMWA-EMWA-ISMPP position statement on predatory publishing, the hidden disclosures of medical journal editors, the citation advantage of preprints and the launch of the Open Pharma Calendar of Open Access Events.
Taking up position against predatory publishing via The Publication Plan
In a joint position statement released earlier this week, the American Medical Writers Association (AMWA), the European Medical Writers Association (EMWA) and the International Society for Medical Publication Professionals (ISMPP) took a stand
against predatory publishing. The organizations state that predatory publishers pose
a serious threat to the scientific community, and that publishing in such journals may damage the integrity, reliability and quality of scientific research findings. It is therefore the responsibility of researchers, medical writers and editors to evaluate the reputation and publishing practices of all prospective journals.
The statement lists the characteristics of predatory journals, including rapid peer review, large numbers of recently established journals with limited numbers of published articles, and editorial boards composed of members outside of the journal's 'speciality'. The full position statement is available to read and download here.
Conflicts of interests – not just for authors via Science
Conflicts of interest (COI) were a hot topic at Evidence-Based Medicine Live 2019. Presentations and group discussions during the final day focused on current issues with the disclosure of COIs and the steps that authors could take to improve disclosure transparency. Most journals require authors to disclose any potential COI. However, a recent study published in BMJ Open revealed that only 12% of the leading medical journals apply these rules to their own editors. Of the 130 medical, imaging and surgery journals included in the study, 50% of the journal editors had received payments from industry. Ironically, most of these journals have endorsed publication policies that encourage the disclosure of COIs. Over 70% of the journals belong to the Committee on Publication Ethics (COPE), which recommends that editorial COI should be disclosed, and 45% claim to adhere to the International Committee of Medical Journal Editors (ICMJE) standards of transparent publishing. Surprisingly, the publishers did not deny these claims when questioned, and assured Science that they are taking steps to ensure that all editorial COI are disclosed internally and challenge their involvement in any relevant publications.
A win for preprints via The Publication Plan
The pros and cons of preprints in medical publishing have sparked numerous debates over the last few years. However, is the recent finding that articles that have been published as preprints have higher citation levels and Altmetric scores than articles that have not been published as preprints finally a win for preprints? The study, published in June 2019, revealed that the number of citations to articles published as preprints in bioRxiv was 61% higher than articles without a preprint. Articles published as preprints also had higher mean counts for social media shares on Twitter and on blogs than those not published as preprints. Although the cause of this citation advantage remains to be assessed, the authors suggest that it may be indicative of an increased willingness by researchers to cite unreviewed publications, an interesting thought given the current debates surrounding the future of the peer-review process.
New Open Pharma Resource via Open Pharma
Keeping track of upcoming open access events can be challenging! With this in mind, Open Pharma have developed the Calendar of Open Access Events. The calendar is available to view or download from the Resources page of the Open Pharma Blog or from our figshare page.


text:
Q: recorrer array asociativo multidimensional en PHP con cualquier ciclo //ME podrían ayudar con este arreglo que no quiere imprimir el 'periodo y carrera'
<?php
    $datos = array(
                        "periodo"   => 'Sep-Dic2018',
                        "carrera"   => 'ITIC',
                        "matricula" => array('18005xyz','18005abc','18005opq'),
                        "grupo"     => array('7A','7A','10A'),
                        "materia"   => array("PROGRAMACIÓN DE APLICACIONES","PROGRAMACIÓN DE APLICACIONES","TÓPICOS SELECTOS DE TI"),
                        "calif"     => array(10.00,9.00,8.50)
                        );

    $periodo = $datos['periodo'];
    $carrera = $datos['carrera'];
    $matricula = $datos['matricula'];
    $grupo = $datos['grupo'];
    $materia = $datos['materia'];
    $calificacion = $datos['calif'];

    foreach ($datos as $alumno => $valor) {
    echo "El almuno tiene $alumno: ".$valor[0]."
";
    echo "El almuno tiene $alumno: ".$valor[1]."
";
    echo "El almuno tiene $alumno: ".$valor[2]."
";
    }
    //y me tiene que salir a este similar en pantalla puede ser con cualquier ciclo, nadamas que yo lo hice con foreach pero no me sale....
    /*$alumno[0] = array( "matricula" =>'18005xyz', "grupo"=>'7A', "materia"=>"PROGRAMACIÓN DE APLICACIONES", "calif"=>10.00, "periodo" =>'Sep-Dic2018', "carrera"=>'ITIC');
    $alumno[1] = array( "matricula" =>'18005abc', "grupo"=>'7A', "materia"=>"PROGRAMACIÓN DE APLICACIONES", "calif"=>9.00, "periodo" =>'Sep-Dic2018', "carrera"=>'ITIC');
    $alumno[2] = array( "matricula" =>'18005opq', "grupo"=>'10A',"materia"=>"TÓPICOS SELECTOS DE TI",       "calif"=>8.50, "periodo" =>'Sep-Dic2018', "carrera" =>'ITIC');*/
    ?>

A: Periodo y carrera, dentro del array asociativo, son son strings. Distinto al resto de los elementos que son arrays.
array(
    "periodo"   => 'Sep-Dic2018',
    "carrera"   => 'ITIC',
    ...
)

Cuando se hace un foreach($array as $clave => $valor), para estos dos casos, $clave va a tomar los valores "periodo" y "carrera", y $valor va a tomar los valores string 'Sep-Dic2018' e 'ITIC'.
Por este movtivo $valor[0] no tiene significado alguno para estos dos casos. Para imprimir los valores correspondientes hay que referirse a ellos como $valor directamente.
Para los otros elementos, que son arrays, sí necesitas los índices numéricos para referirte a los elementos individuales de esos arrays ($valor[i]).
array(
    ...
    "matricula" => array('18005xyz','18005abc','18005opq'),
    "grupo"     => array('7A','7A','10A'),
    "materia"   => array("PROGRAMACIÓN DE APLICACIONES","PROGRAMACIÓN DE APLICACIONES","TÓPICOS SELECTOS DE TI"),
    "calif"     => array(10.00,9.00,8.50)
);

Para saber si un elemento es un array o no podes usar la función is_array($valor) que devuelve verdadero si el $valor es un array.
Con esta función podrias hacer cosas diferentes dependiendo del tipo de elemento con el que te encontras.
Por ejemplo podemos hacer algo así para imprimir todo los elementos de $datos:
function print_array($array){
    foreach($array as $key=>$value){
        if(is_array($value)){
            echo $key . ': ' . '
';
            print_array($value);
        }else{
            echo $key . ': ' . $value . '
';
        }
    }
}

print_array($datos);

redpajama_set_name: RedPajamaStackExchange


A current television ad conveys the message that even the most prosaic family sedan can be made more exciting when a turbocharger is added. Similarly, well-considered signage can enhance the value and presence of a development project in an urban center or high-traffic location. Just as a turbocharger increases an engine's power without increasing its displacement, a signage program increases a development project's revenue without increasing its size or density.
This article discusses the potential value of including signage when developing large-scale projects in high-traffic urban settings. The authors address the distinction between "off-site" and "on-site" signage, and describes the legal complexities and political realities that challenge development proposals that include signage.


We are proud to be part of the art world conversation, offering another opportunity to share the work of artists showing in Southern California. Art is philosophy. It is wonderful to hear so many voices engaging with the world, educating, communicating and enriching our lives through art. We are honored to be able to share these visions and keep the dialogue open.
Thank you all so much for your support. We are looking forward to a brilliant, exciting, fulfilling 2017.


text:
Q: Suppressing the virtuality of a C++ function in a class hierarchy This is purely a theoretical question.  I don't have a particular use case in mind.
Can the virtuality of a C++ function be suppressed somewhere down the class hierarchy, or is it that once a virtual function is defined in a base class, it remains virtual down the rest of its class hierarchy?
I wrote some sample code where I was attempting to suppress the virtuality of a method defined up the class hierarchy but I did not succeed.  My sample code follows:
class Base {
public:
  virtual void myFunc() {
    std::cout << "myFunc in Base" << std::endl;
  }
};

class Child : public Base {
public:
  void myFunc() {
  std::cout << "myFunc in Child" << std::endl;
  }
};

class GrandChild : public Child {
public:
  void myFunc() {
  std::cout << "myFunc in GrandChild" << std::endl;
  }
};

int main() {
  Base* ptr = new GrandChild();
  ptr->myFunc();
  return 0;
}

The output is as follows:
myFunc in GrandChild

A: One thing you can do is create a member with a different signature (even using defaulted arguments).
That is:
struct Base
{
    virtual void foo()
    {
        std::cout << "Base::foo" << std::endl;
    }
};
struct Derived : Base
{
    void foo(int = 0)
    {
        std::cout << "Derived::foo" << std::endl;
    }
};
...
Base * ptr = new Derived;
ptr->foo(); // will invoke Base::foo()


Others have suggested this was the forerunner to Jack Kerouac's On the Road, but this is only evident in the third book. I was surprised by a dead-end thread character who reappears only briefly to show the changes in the prize-fighting protagonist as he becomes wiser. The usual Jack London class consciousness is evident but this time he seems to highlight the false consciousness of the proletariat not as a consequence of the system per se, but as the fault of an individual's lack of imagination. Although somewhat the epic, an interesting read that gripped me whenever I picked it up. And surprisingly, no classic London macabre ending to regret, although the climax is the weaker for it.


text:
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Southern Focus Poll, Non-South Survey, 1999
Data Archive > U.S. Surveys > General Population > Local/Regional > Southern Focus Polls > Summary
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Southerners tend to slip through the cracks between state surveys, which are unreliable for generalizing to the region, on the one hand, and national sample surveys, which usually contain too few Southerners to allow detailed examination, on the other. Moreover, few surveys routinely include questions specifically about the South.
To remedy this situation, the Odum Institute for Research in Social Science conducts a Southern regional survey, called the Southern Focus Poll. Respondents in both the South and non-South are asked questions about economic conditions in their communities, cultural issues (such as Southern accent and the Confederate flag), race relations, religious involvement, and characteristics of Southerners and Northerners.
All of the data sets from the Southern Focus Polls archived here are generously made available by the Odum Institute for Research in Social Science of the University of North Carolina at Chapel Hill (OIRSS).
Variables: 124
Weight Variable: WTVARN and TOTWT
The weighting variable WTVARN is for weighting the data by household size. The variable PEOPLE for each case is divided by the mean for the variable PEOPLE in the sample. The variable TOTWT was created to allow the combination of the Southern and non-Southern data sets into a representative national sample. NOTE: TOTWT is only designed for combining the general South and non-South samples, and NOT the oversamples. Use this variable when combining these two data sets.
Date Collected: February 1 - April 12, 1999
Odum Institute for Research in Social Science of the University of North Carolina at Chapel Hill
Collection Procedures
From five to ten student interviewers made calls each night of the survey. Each of the regular interviewers and alternates went through a training session before they began conducting telephone interviews. The training session familiarized interviewers with the purpose of the survey, its sponsor, the target population, and the specific interviewing procedures to be used for the survey.
The training also stressed familiarity and understanding of the opening script, call sheet, and questionnaire. The opening script is the model for establishing that a residential phone has been reached, explaining the purpose of the call, identifying the eligible respondent, obtaining consent and getting the eligible respondent to complete the interview. General and specific techniques to persuade reluctant respondents to cooperate were reviewed.
Once the survey began, a field manager was on duty at all times to monitor quality and handle any problems that arose. The manager compiled daily reports on each interviewer's number of completed interviews, refusals, efficiency, etc. and provided feedback as necessary.
At least eight call attempts were made to each telephone number, at least 24 hours apart. If no respondent was reached during the initial call, subsequent calls were scheduled at different times of the evening, within the specified calling times. Once callbacks were scheduled, eight attempts were made to complete the interview. Unless a day-time callback was scheduled by the eligible respondent, all interviews were done from 6:00 to 10:00 p.m. in the respondent's time zone, Sunday through Thursday, from February 1 to April 12, 1999. No calls were made March 5-15.
Refusals were coded harsh, firm, or mild, and attempts were made to convert mild and firm refusals into completed interviews.
The target population for the telephone survey was adults age 18 or older, residing in households with telephones in the United States. We oversampled the Southern states of Alabama, Arkansas, Florida, Georgia, Kentucky, Louisiana, Mississippi, North Carolina, Oklahoma, South Carolina, Tennessee, Texas, and Virginia. We also made two oversamples of African-Americans, one in the Southern states and the other in non-Southern states. During the period from February 1 through April 12, 1999, 1369 interviews were completed. Of these, 829 were general Southern, 405 general non-Southern, 26 Southern African-American oversample, and 109 non-Southern African-American oversample. In addition, when we reached non-African American respondents in either African-American oversample, we took only demographic information from the respondents. 36 non-African- American respondents in the Southern African-Amercian oversample provided us with demographic information. 70 non-African-American respondents in the non-Southern African-Amercian oversample provided us with demographic information.
IRSS purchased two random-digit dialing (RDD) samples from Genesys Sampling Systems, (GSS) of Fort Washington, Pennsylvania: a sample of Southern numbers, and a sample of non-Southern numbers. To give each residential telephone within each sample an approximately equal chance of being dialed, GSS first systematically stratified each sample to reflect each state's proportion of the appropriate region's population. For each state, GSS then estimated the
proportion of telephone numbers beginning with each three-digit prefix in use in that state. This estimate was based on the proportion of numbers with each prefix listed in the telephone directories for the state. Strings of four random digits, confined to working banks where known, were generated by computer to complete the phone numbers. Using this method, GSS produced sets of Southern and non-Southern numbers. The numbers were screened for digitally indicated non-working numbers, which were then eliminated.
IRSS also purchased two RDD oversamples of African-Americans, one Southern, the other non-Southern. To generate the targeted RDD oversamples, Genesys converts zip-code coded data to exchange-level data that assigns a density code to each telephone household reflecting the proportion of black households for the area code exchange in which the household resides. For this Southern Focus Poll, we chose to target exchanges with at least a 35 percent density
level. About 46 percent of all black households are covered by these exchanges, and Genesys estimates the probability of reaching a Black household using an RDD sample from the cumulative subset of exchanges to be about 51 percent.
IRSS staff printed the numbers onto calling sheets, which were divided into randomly selected sets of approximately 50 numbers (general Southern sample), 27 numbers (general non-Southern sample), 3 numbers (African-American oversample, Southern), and 13 numbers (African-American oversample, non-Southern). As calling proceeded, 56 general Southern, 50 general non-Southern, 65 Southern African-American oversample, and 53 non-Southern African-American oversample sets were used.
A sample number was retired when any of the following conditions were met: the number was determined to be non-working; the interview was refused or terminated; the number was of a business or government office; there was no eligible respondent at the number; or a callback could not be completed. After eight calling attempts resulting in any combination of no answer, a busy signal and/or answering machine the number was retired. Computer or fax line numbers were retired after one attempt.
The target respondent within each household was the person living in the household, age 18 or over, with the next birthday. The next-birthday method is a simple procedure used in order to reach a random respondent within each household. Also, in the two African-American oversamples, the survey was completed only by those who identified themselves as African- American or any of its equivalents in the demographic questions at the beginning of the poll.
Those who did not identify themselves as African-American were asked only demographic questions, and then skipped to end of the poll. This demographic information is separated out from the data sets for the oversamples. It was collected in case researchers are interested in the characteristics of non-African-Americans living in primarily African-American locales.
The Spring 1999 Southern Focus Poll was conducted by the Odum Institute for Research in Social Science of the University of North Carolina at Chapel Hill.
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Is it possible to implement command line switch feature for toggling reverb or equalizer settings?
Because I read from Ubuntu Manpage, such feature doesn't exist.
openmpt123.exe -h > help.txt there is no manual page created in the txt file. And without adding > help.txt command, only last part of manual page appear on the commandline terminal.
Although this quote mainly targets libopenmpt, it also concerns openmpt123. If we start adding some DSP post-processing to openmpt123, where would we stop?
openmpt123 currently does not use stdout but instead directly writes to the console window in Windows. This is for performance reasons as well as for correctness reasons regarding proper unicode text output, otherwise even the most simple console output would cause sound to stutter. I'll look into whether this can be changed for some modes (i.e. when only requesting help), however it's frankly unlikely to be possible, because the output mode basically has to be decided very early on in openmpt123, even before parsing the command line.
Partially off-topic, but slapping a global reverb on a track is hardly ever going to sound good, because it will apply both to instruments that would possibly benefit from added reverb but also to instruments that really shouldn't be drowned in reverb (e.g. bass and bass drum). It should be left to the composer to explicitely add reverb to instruments that need it (which is already supported e.g. through plugins).
Although generally I do agree, from a gaming point of view, reverb can be used to simulate a different environment the song is being played in. Although it indeed destroys what the song would normally be in, one could in theory have a desktop theme that would act like a cave with a reverb effect to simulate that, being able to switch on the fly.
But yeah, I would not play music for fun after that. Just wanted to point out that I can actually think of one reason why anyone would want to add reverb everywhere while they shouldn't.
Although generally I do agree, from a gaming point of view, reverb can be used to simulate a different environment the song is being played in.
openmpt123 is... not a game?! Whether a game could take advantage of reverb or not is completely unrelated, because even if someone was going to use libopenmpt for their background music, it would have to go through the same reverberator as the rest of the sounds in that game.
The game was just a reference.
I was more thinking of.. lets say, a linux user uses openmpt123 as a means to play music on his pc and he has a background of a cave. They set the reverb settings to simulate a cave and call it a theme.
But yeah, I just wanted to add my two cents really. I really do generally agree with what you said earlier.
Although rarely used in practice, all modern platforms support system-wide DSP plugins in the global audio chain, independent of any particular player software. The mentioned use case would be better handled that way.
Frankly, I would rather develop a proper GUI for this system feature for both Linux and Windows than add any such functionality to openmpt123.
The situation would be somewhat different if openmpt123 would be a general purpose audio player rather than only the canonical frontend to libopenmpt.
Thank you very much everyone for your response to my question. There are many perspective that I learned today from this discussion.
Manx, you bring up an excellent point. I retract my view. Openmpt123 is not the way for that.