text:
RCMP Commissioner Bob Paulson's statement
Thu., Oct. 23, 2014timer6 min. read
The official statement by RCMP Commissioner Bob Paulson, delivered Thursday afternoon:
Good afternoon everyone. Thank you for joining us.
We want to provide an update on certain aspects of the terrible events that unfolded yesterday in downtown Ottawa and on Parliament Hill.
Foremost, I would like to extend condolences on behalf of the Royal Canadian Mounted Police to the friends and family of Corporal Nathan Cirillo.
Our sympathies are with our friends in the Canadian Forces, who have tragically lost another member of their family this week to senseless violence.
Our thoughts are also with those who sustained injuries in yesterday's incident, and those who were kept from their loved ones during the tense hours of lock-downs while police searched for other possible suspects.
As we all now know, the suspect has been identified as Michael Joseph Zehaf-Bibeau, 32 years old. He is a Canadian citizen, and we have information that he may have had dual Libyan / Canadian citizenship. He was born in Montreal has lived in Calgary and most recently in Vancouver.
Here is what the RCMP knew about Zehaf-Bibeau before the incidents:
We were aware that he had applied recently for a passport as we were contacted to conduct background checks. The RCMP did not possess information at that time that would reveal any National Security-related criminality.
His criminal records indicated infractions related to drug, violence and other criminal activities.
The RCMP also had uncorroborated information suggesting that he had associations with an individual who is known to us. I can confirm that Zehaf-Bibeau was not one of the 90 high risk travellers that the RCMP is currently investigating. According to some accounts, he was an individual who may have held extremist beliefs.
We have learned through the current investigation that this individual has been in Ottawa since at least October 2nd, 2014, that he was in town to deal with a passport issue but that he was hoping to leave for Syria.
We also learned yesterday that the beige vehicle used by the suspect was purchased on Oct. 21, 2014.
There were concerns at the initial stage of the emergency response that there may have been more than one individual involved. Our partners at the Ottawa Police Service and the RCMP agree that yesterday Zehaf-Bibeau acted alone and that he is the same person that perpetrated the attacks at both the National War Memorial and on Parliament Hill.
The investigation is ongoing and will rapidly determine if Zehaf-Bibeau received any support in the planning of his attack.
We have no information linking the two attacks this week, in St-Jean-sur-le-Richelieu and in Ottawa. Our investigation has not revealed any link between Zehaf-Bibeau and Martin Couture-Rouleau, the individual who perpetrated the attack against member of our Canadian Forces in Quebec.
These are difficult threats to detect.
There is no way of knowing where or when such an attack could take place.
I can provide you with a brief timeline of events as we understand them at this point.
Let me start by playing a video on how events unfolded yesterday and then I'll explain in more details
(VIDEO PLAYS)
Witnesses interviewed by Ottawa Police Services reported seeing the shooter, at around 9:50 coming from behind the War Memorial on the West side where he fires twice at Reservist Nathan Cirillo.
The shooter is positioned on an angle behind the victim where they cannot see him coming (as they are facing south). The shooter fires one shot at the second guard, but he missed him. Witnesses heard the suspect yelling something in English and then running towards the north.
The investigation revealed that he used the beige vehicle and headed to Wellington.
The first calls received via 911 were around 09:52:36
From the National War Memorial the suspect drove North on Wellington Street and parked his vehicle at 9:52:23 in front of the Elgin entrance.
He accessed the grounds of Parliament Hill at 9:52:31 on foot and started running toward East Block where MP vehicles were parked.
At 9:53:16, video footage shows the suspect overtook one of these vehicles and drove toward Centre Block.
At 9:53:37, he immobilized the vehicle on the left side of the Peace Tower and started running toward the main doors of Centre Block. At that time, RCMP vehicles on site chased the suspect to the entrance of Centre Block.
The suspect entered Centre Block at 9:53:46, seconds before the RCMP officers that were chasing him were able to reach the doors.
It took approximately 1 minute and 23 seconds between the time the suspect parked the beige car and entered Centre Block
Once inside Centre Block, the suspect engaged in a fire exchange with the House of Commons Security and RCMP officers. The exact details of this exchange are still under investigation. We need to recognize the courage of all officers involved in this fluid and dangerous situation.
The suspect was pronounced dead at the scene.
There is no longer an immediate threat however we continue to exercise increased vigilance, and are taking extra precautions to ensure that Canadians remain safe across the country.
Until we are able to fully review the current threat picture, additional security measures have been taken to increase surveillance of suspected high risk travellers currently under investigation across the country.
This is an unsettling event for all of us. Though we are calling on everyone to remain vigilant, I want to stress that you are safe. Your families are safe.
It is disheartening and frightening to anyone — police included — when a senseless act of violence takes place in Canada.
I would like to acknowledge the response of RCMP members, Parliamentary security and Ottawa Police officers, who rushed into a dangerous and volatile situation. We had a total of 400 resources deployed to Parliament Hill yesterday. This included investigators, intelligence, emergency response teams, technical support, crisis negotiators, incident commanders, tactical troops and more.
I realize there will be many questions regarding the RCMP's role in protecting the Parliamentary precinct.
I can tell you, it is certainly a challenging security environment.
We must balance the need to be responsive to potential threats and risks to our Parliamentarians, their staff and the general public, with the freedom to allow for secure and democratic access in and around our institutions of government.
I want to close by thanking the public who respected and tolerated the security perimeters established in downtown Ottawa yesterday, along with the many other citizens who patiently waited in lock-down until the scene was secure.
There was a large volume of people at the scene of the incident and it took time to process them and ensure their safety.
Your co-operation was invaluable to officers who were trying to get a difficult job done under very stressful circumstances.
I also want to acknowledge the media who took time to sift through facts in order to provide timely and accurate information to the public.
We understand that when such terrible incidents happen, there is an appetite to know as much as possible — as soon as possible.
Trust that we want to provide you this information, but we also must respect protocol regarding notification of kin, along with protecting the integrity of the investigation of an incident that was still ongoing at the time.
Our investigation continues and is complex in scope. We will be increasing our uniformed presence for the immediate future by adding an additional rapid response capability.
Be assured we have the right people working to accomplish the large task at hand.
We ask for the public's continued patience as we continue to investigate this matter.
These tragic events underscore how we all must take active measures to ensure we protect that the safety and security of all Canadians.
Look out for each other. Remain vigilant, but know that Canada remains strong and free.


This season, Gray Matter Series: Body of Work is about the connections between our bodies, our creativity, and nature. There are times for growth, times to bloom, and times to rest. As we head into spring, it's time to celebrate new life and the outward expression of our creativity. How will this manifest for you?
This next chapter of Anna Lee's collaborative series features one-of-a-kind floral crowns and accessories made from paintings and illustrations by Miss Lee, as well as the limited-edition Elixery lipstick colors Ruby and Rosa. Additional collaborators include Lauren Krysti Photography, Fatima Olive Beauty, and House of Gina Marie.
I am a milliner, painter, and fashion designer with additional background in nonprofit management, product development, event production, and the healing arts. And through all of this, one of the most significant artforms in my career is that of collaboration.
Everything I do is a vehicle for collaboration, sharing new ideas, and building community.
The Gray Matter Series began as an idea in the summer of 2016. I was in Australia for a millinery conference. This was the same week as the Philando Castile shooting, and I watched from the other side of the planet as the polarity unfolded. "How can this be? Is it not clear? Are we destined to see everything in black and white?" I asked myself as I worked the grey felt in my class that day.
One year later, that grey headdress I started in Australia quietly launched the Gray Matter Series at the 58th Annual Midwestern at the Rourke Art Museum.
The Gray Matter Series officially launched with the Fall 2017 collection of gray hats and colorful abstract paintings, grew to a 50-piece painting as a statement on the limitations of the Scandanavian Law of Jante, and most recently investigated the impact a Sense of Place has on us for Spring2018.
I continue to be moved by the polarization we experience in our world and seek new platforms for encouraging thoughtful discourse and finding the "middle ground" between the extremes. It has now evolved into an ongoing set of collaborations between creative souls that I bring together each season.
The Gray Matter Series is about finding the middle ground between the polarization within ourselves (and our greater communities) through expression of sometimes conflicting concepts and emotions. Through these collaborations, we find beauty in the complexities of the modern human experience and peace in knowing we are not alone.


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What is the Nature of the Will? | Prof. Edward Feser by The Thomistic Institute
This was the fifth lecture of our 2019 Summer Philosophy Workshop, "Aquinas on Human Action and Virtue." The annual four day conference was cosponsored by the Catholic and Dominican Institute and the Center for Ethics and Culture. The Conference ran from June 19th-23rd at Mount Saint Mary College, Newburgh, NY. For more information about upcoming TI events, visit: www.thomisticinstitute.org/events Speakers included: Fr. James Brent (Pontifical Faculty of the Immaculate Conception), Fr. Steve Brock (Pontifical University of the Holy Cross), Edward Feser (Pasadena City College), Candace Vogler (University of Chicago) and Fr. Michael Sherwin (University of Fribourg)
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redpajama_set_name: RedPajamaCommonCrawl


Please Note: Anyone making claims about the effectiveness of acupuncture in their advertising should note that advertisers must not advertise health benefits of their services when there is not acceptable evidence that these benefits can be achieved.
Under the National Law, the evidence needed for therapeutic claims in advertising and the evidence to be used in clinical decision-making about particular treatments is different. A higher standard of evidence is required to support claims made in advertising regulated health services. This is because in advertising, a statement may be easily misinterpreted or taken out of context and then become misleading. It is the overall impression created by the advertising that will be judged and, as such, it is possible for statements that are technically true to be misleading or deceptive in certain contexts.
While the findings of this project might be used to inform clinical decision-making, it should not be relied upon to make claims in advertising.
What is false, misleading or deceptive advertising ?
The Chinese Medicine Board of Australia has also published a position statement about making therapeutic claims in advertising and Check your Advertising: Chinese medicine examples – which outlines examples of advertising claims that don't meet the legal requirements and how to make them compliant.
Publishing Date: Publishing Date: February 2017. Reissued April 2017 with the Plain English Summary reproduced at the beginning of the document.
Citation: This document should be cited as: McDonald J, Janz S. The Acupuncture Evidence Project: A Comparative Literature Review (Revised Edition). Brisbane: Australian Acupuncture and Chinese Medicine Association Ltd; 2017. http://www.acupuncture.org.au.
Advice for practitioners – print hardcopies of the plain English version on double sided A3 paper. Fold into A4 brochures to place in your clinic for promotional purposes.
Evidence of effectiveness underpins the validity of all health care interventions. Acupuncture has been practised for thousands of years; research into its effectiveness and cost effectiveness is in its relative infancy. The Australian Acupuncture and Chinese Medicine Association Ltd (AACMA) identified the need for an updated review of the literature with greater rigour than was possible in the past and commissioned The Acupuncture Evidence Project.
This review draws on two prior comprehensive literature reviews, one conducted for the Australian Department of Veterans' Affairs (DVA) in 2010 and another conducted for the United States Department of Veterans Affairs (USVA) in 2013 (1, 2). The research identified by these reviews was pooled, then a search of further literature from 2013 to 2016 was conducted.
Trials were assessed using the National Health and Medical Research Council (NHMRC) levels of evidence, with risk of bias assessed using the Cochrane GRADE system (3, 4). Results have been tabulated to indicate not just the current state of the evidence, but to indicate how the quality and quantity of evidence has changed from 2005 to 2016.
In this review, 122 conditions across 14 broad clinical areas were identified and, of these, only five conditions rated at 'no evidence of effect'. Evidence of cost-effectiveness was identified for 10 conditions, and evidence for safety was identified for nine conditions. The level of evidence was found by this review to have increased for 24 conditions.
It has been estimated that there is a 17-year time lag in translating clinical research into clinical practice (5). During this time patients are being deprived of the benefit of a proven therapy. Health policy makers now have eight clear conditions associated with a significant burden of disease where acupuncture should be integrated into current clinical guidelines without further delay. Placebo-controlled clinical trials consistently underestimate the true effect size of acupuncture (as discussed in section 1.4), yet they have still demonstrated NHMRC Level I evidence for the effectiveness of acupuncture for a further 109 conditions. This review has found a significant improvement in both the quality of studies and the levels of evidence supporting acupuncture since the most recent reviews conducted by the Australian and US Departments of Veterans Affairs.
1. Biotext. Alternative therapies and Department of Veterans' Affairs Gold and White Card arrangements,. In: Australian Government Department of Veterans' Affairs, editor.: Australian Government Department of Veterans' Affairs; 2010.
2. Hempel S, Taylor SL, Solloway MR, Miake-Lye IM, Beroes JM, Shanman R, et al. VA Evidence-based Synthesis Program Reports. Evidence Map of Acupuncture. Washington (DC): Department of Veterans Affairs; 2014.
3. National Health and Medical Research Council. NHMRC additional levels of evidence and grades for recommendations for developers of guidelines. National Health and Medical Research Council; 2009.
4. Balshem H, Helfand M, Schunemann HJ, Oxman AD, Kunz R, Brozek J, et al. GRADE guidelines: 3. Rating the quality of evidence. Journal of clinical epidemiology. 2011 Apr;64(4):401-6.
5. Morris ZS, Wooding S, Grant J. The answer is 17 years, what is the question: understanding time lags in translational research. Journal of the Royal Society of Medicine. 2011 Dec;104(12):510-20.


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Die Kooringa war das weltweit erste Zellencontainerschiff ("custom-designed cellular container ship to handle 20-ton containers"), das als solches geplant und erbaut wurde.

Geschichte
Das Containerschiff Kooringa wurde 1964 auf der Werft New South Wales State Dockyard in Dykes Point, Newcastle, New South Wales, als Baunummer 72 im Auftrag der Reedereien Associated Steamships Pty. Ltd. und McIlwraith, McEacharn & Co in Adelaide gebaut. Nach ihrer Übergabe im Mai 1964 eröffnete sie am 19. Juni 1964 in Fremantle einen Containerdienst zwischen Melbourne und Fremantle, in den 1969 zwei zusätzliche Containerschiffe, die Kanimbla und Manoora eintraten. Dieser Dienst wurde bis 1975 unterhalten. Danach wurde das Schiff verkauft und fuhr ab 1976 zunächst unter dem Namen Island Container, ab 1989 als Fair Union und United Way, bis es 1992 aus der Fahrt genommen und zum Abbruch verkauft wurde. Dieser begann am 3. November 1992 in Nantong.

Technik
Aufbauten und Maschinenanlage waren achtern angeordnet. Der Antrieb des Schiffes bestand aus einem Sulzer Zweitakt-Dieselmotor mit 5500 kW. An Deck waren zwei in Längsrichtung fahrbare Portalkranbrücken mit einer Tragkraft von je 17 Tonnen vorhanden, mit denen die Kooringa für einen Ladungsumschlag von etwa 10.000 Tonnen in 36 Stunden bei gleichzeitigem Lade- und Löschbetrieb ausgelegt war. Die zwei Laderäume waren je 32 m lang und 14,30 m breit, sie konnten zusammen 184 TEU aufnehmen und wurden mit insgesamt zwölf Pontonlukendeckeln verschlossen. An Deck konnten weitere 92 TEU befördert werden, von denen 37 als Kühlcontainer mit Strom versorgt werden konnten.

Literatur

Weblinks
 J. Cudahy: The Containership Revolution – Malcom McLean's 1956 Innovation Goes Global, Bericht über die Frühzeit von SeaLand (englisch; PDF, 333 kB)

Einzelnachweise

Frachtschiff (Australien)
Containerschiff
Motorschiff

redpajama_set_name: RedPajamaWikipedia


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Johann Josua Mosengel (September 16, 1663 – January 18, 1731) was a German pipe organ builder.

Biography
Mosengel was born in 1663 in either Stolzenau or in Eisenach. He created his first independent work in 1695 in Hanover. He then went to Königsberg, Prussia, in 1698 and installed an organ at the Burgkirche between 1698 and 1701 and was responsible for many others in the East Prussia region. He died in Königsberg. A possible son or nephew Gabriel Julius Mosengel (aka Moosengel), also a pipe organ builder, was active in Kuldiga (then Courland, now Latvia) from 1710 until 1730.

During his lifetime Mosengel made about 40 organs and about 20 modifications to existing ones. Few of his works survived the Second World War; in former East Prussia there are only the works in Święta Lipka and in the Evangelical Church of Pasym.

References

1663 births
1731 deaths
German pipe organ builders
People from Eisenach
People from Saxe-Eisenach
Businesspeople from Königsberg
People from East Prussia


He Hands A Backpack To A Homeless Woman. When She Looks At What's Inside, She Thanks Him !
A man was seen sleeping on a bench at a park, so people called the cops because he looked 'suspicious'. When an officer arrived and began talking to him, he found out that the man sleeping on the bench was an ordinary working man, who on that day was so tried after work and couldn't make the 5-mile walk back home without taking a nap. After realizing that this man had to walk 5-6 miles everyday to get to work and back, he gave him his own bike, to help with his commute.


In the 2008 movie Yes Man, Jim Carrey portrays a man unhappy with the recent events in his life so he challenges himself to just start saying 'YES' to every opportunity that presents itself to him. Of course, hilarity ensues, as we would expect from the famous comedic actor, but there's a lesson that can be learned from this movie that also applies to artists.
Now, I preface this with saying that having healthy boundaries and saying no is just as important as saying yes. Where my theory comes in, is that when you are saying 'no' too much out of lack of confidence and fear, you may be missing out on things that could be leading you closer to the path you want to be on.
Finding the courage to say yes to opportunities didn't always come naturally for me. In fact, I used to chicken out of things all the time, because I was afraid I wasn't going to live up to the other person's expectations or even my own. In fact, I was bordering on being a complete flake with the number of times I half committed to things, found a reason at the last moment not to do it, or worse, just ghosted the invitation by not responding at all.
What I've learned over the last few years especially, was that by saying yes to things that were good opportunities, even though they scared the heck out of me, I started to gain more confidence to continue taking opportunities that came my way. Your 'yes' doesn't have to be a huge offer to publish a book or show your art at a major gallery. It can be as small as taking a job because you need extra money, and realizing it will then give you customer service skills that will be valuable to running your business later on. It could even be keeping in touch with that friend from college who will eventually recommend you to a great new client based on your consistent long-standing personal relationship.
The first issue of COLORED PENCIL Magazine I wrote for from September of 2016.
Saying yes is about being an active participant in your life and to opportunities that are sometimes scary but could have immediate or long-term benefits. When I was asked to write for COLORED PENCIL Magazine, I was filled with mixed emotions. On one hand, I was elated and also totally checked my email to make sure it wasn't some cruel spammy joke. I was also terrified because I didn't consider myself a real writer so what if I totally failed at it!? Despite the whirlwind of excitement and hesitation, I went for it anyway. Almost 3 years later, I think of all the opportunities I have had since because of that one 'yes', that I'm not sure I would have otherwise at this point. That one particular incident, however, was also preceded by many other scenarios where a simple yes to either myself or someone else would all lead to the magazine opportunity.
As I mentioned earlier, there's also a time to say no. This is the obvious stuff like situations where you may be putting yourself or others in the path of danger. You don't want to blindly say yes to everything because that can have bad consequences too, as our friend Jim Carrey learns through the course of his journey in the movie. Sometimes your gut is saying to you very strongly not to do something, and a lot of the time it's completely right. What you want to do is be able to separate the legitimate concerns from fears based in lack of confidence or untrue beliefs you have about yourself. As much as this can be a hard pill to swallow, failure is often also part of the journey to success as well. In fact, most successful people will tell you it's a crucial part. There's power in learning from your failures, and part of that is taking the risk, to begin with.
Much like a Choose-Your-Own-Adventure book, every choice you make leads to another path, and another and yet another. If you're expecting an endless Bandersnatch scenario then you'll likely let your fears paralyze you from any opportunity that comes your way. If you take the leap, however, and start saying yes to small things, it will eventually make saying yes to the bigger things a lot easier. Remember that if you someone is presenting you with an opportunity, it's because they already believe you are able to succeed at it. If for some reason you don't though, refrain from letting that crush your spirit. Learn from your mistakes and move forward. You never know what chain events will lead you to fulfilling your wildest dreams, all from a simple YES!
Do you know someone who needs more 'YES' in their life? Share this blog post with them!


You are here: Home / The Home / 7 BEST Cleaning Tips from People With Impossibly Clean Homes!
Nobody is born knowing how to clean. We have to learn how to clean… but some people are just better students than others!
These cleaning tips come from some of the neatest and tidiest people on the internet! Their homes are always clean and ready for visitors, so I asked them to share some of their secrets with us.
There so many clean home tips on the internet, but I wanted to compile a list of ones that are useful and will actually save you time (or money!).
I don't need to hear about how to deep clean behind my sofa… I just want to be able to keep my home looking presentable 99% of the time!
If you haven't already checked it out, then go and read my Quick Cleaning Tips for Busy People. These are actual cleaning tips that I use every day to TRY and keep my home in order… but I have 3 kids, 4 dogs, and 4 cats… so it can be a challenge some days!
If you feel like you can't keep up with all the cleaning in your house or if you are sick and tired of using nasty chemicals to clean you home, then you need to keep reading!
Below are practical home cleaning tips to help you get your home clean without using nasty chemicals and spending a bunch of money! Yay!
I LOVE this idea from Kimberley at Get Green Be Well.
She makes these awesome toilet bowl fizzy balls, which you just throw into your toilet bowl and they do the hard work for you!
She suggests using one ball every 10 or so flushes and that will keep you toilet sparkly and clean!
There's a few cleaning products in this world that I can't live without. Bar Keepers Friend is one of those products!
Seriously, this white powder if a-fricking-mazing! If you want to clean something that REALLY dirty and don't want to spend hours scrubbing, then you need to try it!
Katelyn at What's Up Fagans, gives us thirty… yes THIRTY, different uses for Bar Keepers Friend! Everything from scrubbing oven dishes clean to cleaning golf clubs!
Having a shiny sink is the cornerstone for many cleaning routines (including my weekly cleaning routine!) but sometimes we just don't know HOW to get our sink clean.
When you think about it, our kitchen sinks take a lot of abuse. So this is a much-needed cleaning tip from Lindsay at Organization Obsessed, for how to get your sink shiny and clean. You don't need to deep clean your sink like this every day (phew!). Once you've got your sink really clean, it's then much easier to do the daily wipe-down to keep it clean.
Have you ever taken a shower and when you go to dry yourself been hit with that horrible musty smell from your towel? Just me? Oh, OK then!
Elizabeth from Rock-a-Bye Parents shows us how to use just vinegar and baking soda to get your towels smelling fresh again. No more stinky towels for you!
There's an old joke about a woman that looks out her window every day and sees her neighbor hanging out the laundry. The woman complains loudly to her husband that their neighbor is a terrible housekeeper because her "clean" laundry always looks so dirty.
One day the woman sees her neighbor but this time the laundry looks sparkling clean. "She finally learned how to wash her sheets" says the woman… "No" says the husband, "I finally washed our windows"!
I love that joke! It kinda goes along the lines of "judge not others, least we be judged". But it also makes a good point about how we all should clean our windows more often!
Chelsea at GYCT Designs has a great cleaning tip on how to clean your windows and blinds quickly and easily. Excuse me while I go and find an old sock….!
Ah, soap scum… how I hate thee! I swear that I moved house once, rather than try to get all the soap scum build-up off my shower walls!
Kelli at Freebie Finding Mom has a great DIY soap scum cleaner that will cut through the scum and leave your shower clean and sparkling! I wish I'd found this before I moved house…!
I LOVE speed cleaning! In fact, that's pretty much the only type of cleaning I do! As much as I love having a clean and tidy home, I just don't have the time it takes to keep it REALLY clean. Enter… Speed Cleaning!
Amanda at Jasper & Willow has broken down exactly how she can clean her entire home – top to bottom – in less than 2 hours! Pretty impressive! Check out her post to see exactly how she does it.
Hopefully, you find these cleaning tips useful. They are all useful home cleaning tips that will help you get your home clean and keep it clean!
If you are serious about keeping your home clean, then you need to check out my Non-Cleaners Cleaning Club!
Every month you will receive a custom cleaning schedule, planner pages, and meal plan pages! How awesome is that??!


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Crookers est un duo italien de musique électronique créé en 2003 par les deux disc jockeys Andrea Fratangelo et Francesco Barbaglia, plus connus sous les noms respectifs BOT et Phra.

Biographie
En 2004, avant de s'appeler « Crookers », ce duo était issu  du milieu hip hop. Phra composait des mixtapes sous le nom de Clan of the Lake et BOT était rappeur dans un groupe italien. Depuis, Crookers est devenu l'un des groupes hype de la vague electro.

Parmi leurs productions on retrouve un plus grand nombre de remixes que de titres originaux. Le style de production du groupe est facilement reconnaissable grâce à leur touche "ghetto" et "bizarre" que l'on retrouve dans une majeure partie de leur remixes. Leur plus gros succès sera le remix du morceau "Day N Nite" de Kid Cudi.

Plus tard ils feront la rencontre d'un autre groupe italien de musique électronique, The Bloody Beetroots composé de Bob Rifo et Tommy Tea. Ils tourneront ensemble et finiront par se lier d'amitié. Aujourd'hui le duo de groupes représente une des plus importantes façades de la musique électronique italienne en Europe.

Le premier album du groupe,Tons of Friends, est sorti le . Il consiste en un ensemble de featurings. On retrouve ainsi de nombreux artistes tels Kelis, Roisin Murphy, Spank Rock, Will.I.AM, Yelle, Soulwax ou encore le rappeur Kardinal Offishall.

Parmi leurs influences on trouve notamment Switch (DJ), Moby, De La Soul, The Chemical Brothers, Pyramid, Twisted Body, Armand Van Helden, Don Rimini ou encore Salt-n-Pepa.

Le groupe a annoncé en  qu'il ne souhaitait plus continuer à travailler ensemble. Phra continue sous le nom de Crookers tandis que Bot se dirige vers de nouveaux horizons.

"Après avoir travaillé ensemble pendant plus de huit ans, il était temps d'emprunter d'autres chemins." a informé Bot.

"Nous souhaitons remercier tous nos fans pour leur soutien depuis le début ! Ne soyez pas triste, une nouvelle ère commence."

En 2018, Crookers sort l'EP "150bpm Emotions" sur le label français Moveltraxx.

Singles

 Knobbers
 My Penny
 We Are Prostitute
 Magic Bus
 Day'n Nite (avec Kid Cudi)

Album

Tons of Friends,  (version internationale) /  (version italienne, avec 2 chansons bonus).

L'album s'est vu, en , remixé et publié, sous l'intitulé Tons of Remix., incluant des collaborations de Brodinski, Junkie Xl, SupBeatz...

En , Crookers sort un album en collaboration avec Savage Skull.
Ce savant mélange se nomme "Dr Gonzo". Plusieurs artistes récurrent de la scène électro se partagent différents titres comme Texx avec Bobmo et Surkin ou encore Hummus avec Hudson Mohawke et Carli.

EP

Anecdotes
 En 2009, ils participent à la réalisation de la bande originale de Grand Theft Auto : Episodes From Liberty City: on retrouve ainsi plusieurs de leurs compositions, ainsi qu'un mix complet réalisé par leurs soins sur la radio Electro-Choc du jeu.

Articles connexes
 The Bloody Beetroots

Liens externes
 Crookers sur MySpace
 Interview du groupe sur Brain Magazine
 Video Spot Converse avec Crookers

Groupe italien de musique électronique
Duo musical italien
Groupe musical formé en 2003
Groupe musical italien des années 2000
Groupe musical italien des années 2010
Artiste d'OWSLA
Artiste de Mad Decent


text:
Tag: Kill Me Three Times
BILCOCK, JILL
Jill Bilcock, ACE, ASE
Jill Bilcock, ACE, ASE is an Australian film editor who has edited several films by Baz Luhrmann, including Strictly Ballroom, Romeo + Juliet, and Moulin Rouge, which all received BAFTA nominations. Moulin Rouge also received an Oscar nomination and won an Eddie. She edited Jocelyn Moorhouse's How to Make an American Quilt and The Dressmaker, which received nominations for Best Editing from AACTA and FCCA. Bilcock has also edited for directors Lizzie Borden, Monika Treut, Clara Law and Ana Maria Magalhães (for their segments of Erotique), for Sam Mendes and many others.
"It's a weird thing to say but I don't look at films for the editing, unless it's bad. [Laughs]. I see many Australian films and one which really sticks out in terms of editing would be Sweet Country. It's excellent. I don't really go for things like Mad Max: Fury Road even though it's done really, really well and you can see the labour in it. I prefer smaller films. A well edited film is a film that works. I can see the skill in a lot of movies but I'm just not that interested in the way a film is edited. [Laughs]. It has to be emotional, it has to arrive to a conclusion and it has to tell a good story. I don't go for all that invisible bullshit. Sometimes it's correct and other times it isn't. It's just got to deliver stylistically according to the director. Baz was a madman so I'd give him a mad edit!" [Laughs].
— "Interview: Jill Bilcock" by Matthew Eeles. The full interview can be found in the Appendix.


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Joe Hedges, an assistant professor of painting and intermedia, tells how art, or lack thereof, can affect students at WSU on Monday morning in the Fine Arts Center. He said student artwork helps address the issue of noticeably missing creativity.
After almost three years of living in Pullman, a question has come up over and over again: where is the art?
Looking around in lecture halls, classrooms and labs, there is a blatant lack of visual stimulation around us. While the CUB may be full of televisions and murals advertising one thing or another, the sheer absence of multimedia work on campus is astounding.
"Seeing something on a screen is just not the same experience as being in front of a work and feeling that kind of aura," said Joe Hedges, an assistant professor of painting and intermedia.
From Todd Hall to The Spark: Academic Innovation Hub, blank white walls stretch across most of the rooms. Strangely, in the hunt for any semblance of a painting, none were to be found. What is stranger is nobody seems to notice.
others through bay windows listening to music and painting, as they take part in a community that surrounds itself with easels and poster board.
While there isn't a lot of importance placed into putting Van Gogh's work on walls in Fulmer Hall lab rooms, it still poses the question: what do fine arts have to do with business or STEM?
If pilots lacked depth in their visual field, they would not be allowed to fly. Getting familiarized with art can have many hidden ties to other professions that we may not realize.
But how does the noticeably lacking artwork in Pullman hurt students?
Hedges' painting class is currently working on five-foot square expressionist paintings, which will later be shown in a gallery in the Fine Arts Building.
While studying art through PowerPoints and books is helpful to enhancing our understanding of media, it just isn't the same as standing in front of a 200-year-old painting.


text:
Liz Kraker
Austin, Texas DJ duo Tritonal may be known for their progressive/electro house hits, but now they're delving into a more pop-leaning sound with their newest release, "Gonna Be Alright."
Although their latest track has potential to be the next pop hit on the radio, "Gonna Be Alright" still exhibits Tritonal's blissfully melodic signature sound. It's also accompanied by mesmerizing vocals that fit the track just right - a feat the duo never fail to accomplish.
This time around, Chad Cisneros and Dave Reed of Tritonal teamed up with multi-platinum and award-winning songwriter Mozella. She has co-written such influential pop tracks as Miley Cyrus' "Wrecking Ball," Charlie Puth's "One Call Away," and Ellie Goulding's "Don't Panic," so it comes to no surprise that with her help the song grew to have more pop flair.
The lyrics also also reflect Cisneros' and Reed's outlook on life. They told Idolator that "Gonna Be Alright" is "an anthem for all of us out there who are going through something difficult or just trying to make it through our day to day lives."
After revealing their own vulnerabilities, Cisneros and Reed partnered with the National Alliance On Mental Illness (NAMI) - who actively work to raise awareness of mental health in music. For their July release, "Love U Right," all of the streaming royalties were donated to support NAMI and their cause.
For their upcoming 2019 album, U & ME, Tritonal will also embark on a massive tour. Hitting popular stops like Los Angeles' Palladium, Chicago's Concord Music Hall and New York City's Terminal 5, each show will serve as a platform for the duo to showcase songs from the new album.
Stream or download "Gonna Be Alright" featuring Mozella here, and find dates for the U & Me tour below:
Follow Tritonal:
Website: tritonalmusic.com
Facebook: facebook.com/Tritonal
Twitter: twitter.com/tritonal
Instagram: @tritonal
Soundcloud: soundcloud.com/tritonalmusic
TritonalMozella
Just livin' it up
Tritonal Weave Together a Captivating Message of Love in Their New Album, U & Me [Interview]
Tritonal give us an insight into their recent 19-track album, U & Me.
Tritonal Drop New Single From Their Upcoming Album Featuring Ryann
"Hard Pass" from the upcoming U & Me album features Tritonal's signature sounds enhanced with Ryann's euphoric vocals.
Tritonal Unveil "U Found Me," the Lead Single from their Upcoming Album
Tritonal also announced a tour of the new album's namesake.
Tritonal & SJ Come Together for Latest Single 'Calabasas' on Enhanced Music
Tritonal and SJ are kicking off 2018 with an epic release on Tritonal's Enhanced Music.
Tritonal to Award a Lucky Fan Free Lifetime Attendance to all of Their Shows via Competition
Following the release of their single "Little Bit Of Love," Tritonal have launched a competition for lifetime attendance and a one-of-a-kind "U & Me Forever Card."
Felix Cartal Teams up with Lights on Latest Release, "Love Me"
As his first release of 2019, "Love Me" begins a series of brand new tracks.
Tritonal releases new single "Love U Right" featuring Lourdiz, proceeds are being donated to the National Alliance for Mental Illness [Listen]
Music for a good cause <3
Tritonal Drops Second "Out My Mind" Remix Package
Tritonal is back with more progressive and electro house remixes for their latest single "Out My Mind."


The title suggests the act of sleeping but these works are not all that soporific. Counting sheep is one common trick for achieving sleep but Webb's sheep has a rather startling, nightmarish quality that is at odds with the cute lambs usually pictured jumping gates. The other work in Sleep/Sheep depicts a gross 'eye bogey'. Commonly referred to as 'sleep', this piece of rheum is at once intriguing and disgusting—an insignificant by-product of sleeping that could contain memories of a dog's day in the manner of a zip file. Webb was born in Christchurch and trained at the Canterbury University School of Fine Arts between 1968 and 1971. Between 1972 and 1975 he studied at the Royal College of Art in London, where he continues to live and work.


text:
Ian McKellen apologises for claiming Spacey and Singer alleged abuse was 'because they were closeted'
Emma KellySaturday 2 Mar 2019 10:27 am
Ian McKellen claimed that Singer and Spacey committed alleged abuse because they were 'closeted' (Picture: David Fisher/REX/Shutterstock)
Sir Ian McKellen has issued an apology after suggesting that Bryan Singer and Kevin Spacey allegedly abused young men 'because they were in the closet'.
The 79-year-old made the shocking comments while speaking on the #QueerAF podcast as part of National Student Pride 2019.
McKellen said: 'With the couple of names you mentioned of people I worked with, both of them were in the closet. Hence all their problems as people and their relationship with other people. If they had been able to be open about themselves and their desires, they wouldn't have started abusing people in the way they're being accused.'
The Lord Of The Rings actor worked with Singer – who has been accused of multiple instances of sexual misconduct, including an allegation of rape which he denies – on the X-Men films and the movie Apt Pupil. McKellen also worked with Spacey – who currently faces an indecent assault and battery charge – as he acted as artistic director at the Queen Vic.
McKellen also spoke about whether those accused of such behaviour and crimes should continue to work, saying on the podcast: 'Whether they should be forced to stop working, that's debatable. I think that's rather up to the public. Do you want to see someone who's been accused of something that you don't approve of? Do you ever want to see them again? If the answer is no, you won't buy a ticket, you won't turn on the television.
'But there may be others for whom that's not a consideration.'
In light of the backlash against his comments, McKellen – who is openly gay himself – issued an apology on Twitter.
The award-winning theatre star tweeted: 'As part of an extended podcast recently, I suggested that if closeted people were instead open about their sexuality they wouldn't abuse others. That, of course, is wrong.
Sir Ian has issued an apology (Picture: Jack Taylor/Getty Images)
'My intention was to encourage the LGBT audience I was addressing, to be proud and open about their sexuality. In doing so, my point was clumsily expressed. I would never, ever trivialise or condone abuse of any kind.
'I deeply regret my careless remarks and apologise unreservedly for any distress I caused.
'When it comes to abuse by people in positions of power, the correct response is clear. The accusers must be heard and the accused given the opportunity to clear their names. If the accusations prove credible, the abuser's access to power should be removed.'
McKellen had previously criticised Kevin Spacey's decision to come out as gay in a statement after he was accused of sexual misconduct by Anthony Rapp, telling an audience at the Oxford Union that the statement was 'reprehensible because it linked alleged underage sex with a declaration of sexuality'.
More: Kevin Spacey
Kevin Spacey resurfaces with Christmas Eve message for those struggling in 2020
Kevin Spacey sued by Star Trek actor Anthony Rapp over alleged sexual assault
Ghislaine Maxwell 'sat on Buckingham Palace throne during tour arranged by Prince Andrew'
In the same talk, however, he also sparked controversy with his comments on the film and theatre industries in the 60s.
McKellen said: 'From my own experience, when I was starting acting in the early 1960s, the director of the theatre I was working at showed me some photographs he got from women who were wanting jobs – they were actors. Some of them had, at the bottom of their photograph, DRR — "directors' rights respected". In other words, if you give me a job, you can have sex with me.
'That was commonplace from people who proposed that they should be a victim. Madness. People have taken advantage of that and encouraged it and it absolutely will not do.
'I assume nothing but good will come out of these revelations. Even though some people get wrongly accused — there's that side of it as well.'
If you've got a celebrity story, video or pictures get in touch with the Metro.co.uk entertainment team by emailing us celebtips@metro.co.uk, calling 020 3615 2145 or by visiting our Submit Stuff page - we'd love to hear from you.
MORE : Rose McGown will not be shamed for having abortion: 'My decision was not made lightly'
MORE : Johnny Depp suing ex-wife Amber Heard for $50 million in defamation lawsuit
Bryan SingerIan McKellenKevin Spacey
Celebrities who have had Covid-19 vaccine and everything they have said about it
Sir Ian McKellen is 'so happy' for X-Men co-star Elliot Page for coming out as transgender
Sir Tom Jones reveals he's had Covid vaccine: 'It wasn't a black market one'
Justin Timberlake finally confirms he and wife Jessica Biel secretly welcomed second child and reveals name
Lauren Goodger pregnant and expecting first child with boyfriend Charles Drury: 'It happened so quickly'
Millionaire Jeremy Clarkson 'fed up' with certain people whingeing over quality of free school meals
Phil Spector's ex-wife Ronnie brands convicted murderer a 'lousy husband' as he dies aged 81
Rupert Grint reveals why he called out JK Rowling over trans comments: 'These communities need our love'


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After I left the power plant and went to work for Dell on August 20, 2001, I wrote letters back to my friends at the plant letting them know how things were going. This is the eighty ninth letter I wrote.
So. Be safe, Work Safe, 'cause Bill Gibson Loves You Man!!!! 🙂 Hey Bill. I just had to throw your name in there, because whenever I look up and see that sticker in my cubicle, I think about you saying that.


text:
Odostomia deliciosa is a species of sea snail, a marine gastropod mollusc in the family Pyramidellidae, the pyrams and their allies.

R.T. Abbott (1974) considered this species a synonym of Odostomia tenuisculpta Carpenter, 1864

Description
The small shell is elongate-conic and translucent to milk-white. It measures 4 mm. The nuclear whorls are small and deeply immersed in the first of the succeeding turns, above which only a portion of the last turn is visible. The six post-nuclear whorls are moderately rounded, very weakly roundly shouldered at the summit and separated by a strongly marked suture. A narrow band appears about the summit showing its junction with the preceding turn. The periphery and the base of the body whorl is inflated and well rounded. The entire surface of the base and the spire is marked by very fine lines of growth and numerous microscopic wavy spiral striations. The aperture is rather
large, somewhat effuse anteriorly. The posterior angle is acute. The outer lip is thin. The columella is rather stout, strongly curved, and revolute, reinforced by the attenuated base, and covered with a strong fold at its insertion. This fold can be seen through the transparent shell as a quite strong lamella on the pillar of the turns.

Distribution
This species occurs in the Pacific Ocean off California.

References

External links
 To World Register of Marine Species
 To ITIS

deliciosa
Gastropods described in 1907


text:
The Last Night in Heaven by Anika Jade Levy ~sonrel-dottun
Figure 1. An image posted at various times by multiple online accounts associated with Angelicism
Angelicism
Angelicism01, a pseudonymous Substack entity—commonly mistaken for a bot, a pack of feral incels, or the writer Honor Levy—first appeared on the internet in November of 2020 in a post titled "A Portrait of Donald Trump."
1. Life under Trump is the realisation that Life under Trump is better than life under capitalism and that life under capitalism is better than any other life and that there literally is no communism.
2. You hate Trump because you can't stand how beautiful the contemporary world is.
Angelicism's debut announces two components of its gospel:
1. For the purpose of this project, Trump would be treated not as only as a politician, but also as a spiritual and literary force, a practitioner of hyperstition(1), or at the very least: the most important poet in America._
2. There is no use in trying to distinguish morality from aesthetics. The beautiful is the good. Irony, opacity, and detachment are deployed not as a defense against, but as an enthusiasm for ultramodern life.
This early lionization of Trump points to a direct line of influence. Angelicism itself is Trumpian in its deployment of unhinged political speech, its endless appetite for self- mythology and neologisms. Both Angelicism and Trump seem to exist outside the simulation that constitutes our global order. Both Angelicism and Trump understand that memes can provide a useful compression of theory. Trump's irony is sunny and inflected with the power of positive thinking. But the Angelist ideology transcends irony.
Angelicism's transmissions range from gossip to Soundcloud rap reviews to calls to "Please Columbine the Entire Drunken Canal Editorial Staff." Often posting multiple times a day, Angelicism is creating a collaged portrait of a partially fictitious scene of writers, artists, incels and e-girls on the internet and in metropolitan cities at what he believes to be the end of the world. Rumor is treated as gospel. Politics is analyzed as conceptual art(2).
Although the entity called Angelicism is often outraged at the New York art world, it has become the scene's most preeminent documentarian. Its archive emerges as a reluctant social cosmology. Niche internet celebrities are refracted through a prism of absurdity and critical theory. Like Trump, Angelicisism is fond of neologisms and nicknames. In the fun house mirror of Angelicism's prose, the writer Honor Levy becomes "Low IQ Honor Levy," the Japanese-American art critic Dean Kissick becomes "Black Dean Kissick," and the aspiring socialite Soph (@alivegirl001101) becomes a Vanderbilt.
If you search "Angelicism" on Twitter, you will find a rotating cast of clones who parrot its talking points, its lyrical and alienating prose, its treatment of contemporary life as imminent history. This multiplication of personae is essential to its project. In its ambivalence and encouragement of plagiarism, Angelicism has exalted the importance of its gospel, divorcing its ideas from identity so that they became spiritual forces in and of themselves. This is a new approach to self-mythology, one in which technology and religion collide into meaninglessness.
Angelicism is chartering unpredictable political ground, weaving a patchwork of traditionalism, libertarianism, and environmental hysteria. For all of its enthusiasm about another kind of internet, Angelicism still claimed to oppose NFTS, web3, and other blockchain technologies on the basis of their ostensible environmental impact. In its ideological incomprehensibility, it has become the philosopher laureate for a particular downtown set, what Vanity Fair has termed the "New Right"(3).
It's impossible to write about Angelicism without also addressing the present day intellectual situation on certain fringe corners of the internet and in specific bars, museums, and bookstores in New York City: the mass exodus from universities, museums, and institutional spaces. The renaissance in print culture. The physical and intellectual gentrification of Chinatown. The emergence of a group of young people for whom no political ideology corresponds(4). The ten thousand smiling faces of digitally produced little NFT girls(5), graded for "drip" and traded like baseball cards in the basements of old world Italian restaurants. The uncanny atmosphere of a civilization that seems near to collapse, which Dasha Nekrasova drily summed up thus on a recent episode of Red Scare: "the shelves at CVS are empty and you can't kind find tampons anywhere because they're all in the men's room at Google."
In approaching gossip as mythology, Angelicism has positioned itself as an oracle, writing a social history of the present, as that history emerges in the form of fringe scenes, publications, and podcasts. In its unhinged, schizophrenic approach to political declaration, Angelicism is writing the first archive suitable for contemporary cultural life in reactionary, extra-institutional spaces. When rich zoomers have colonized three blocks of downtown Manhattan and termed it hyper-locality. When the Vice President's step-daughter has carried federal agents into New York's fabled downtown haunt Clandestino.
Within legacy institutions, the intellectual elite have dug their heels in, doubled down on identity politics, Roe vs. Wade hysteria, and neoliberal consensus. But elsewhere, in New York art world circles and in underground online communities, the vibe has shifted into a post-ironic deep right politics, watered-down Catholicism, and acceptance of socially conservative values.
It can be argued that Angelicism's initial thesis has proven true: Life under Trump, by some metrics, was better than life under the previous and following administrations. By the numbers, the CARES Act was the most generous piece of social welfare in the last century. Even Trump's xenophobia may have proven useful in so far as increased border control cut the unemployment rate and stalled globalism's perpetual supply of a cheap and undocumented workforce.
Trump's continuous record of celebrity and reinvention has afforded him a position outside of the altered fiber of reality. A modern day picaro, he turns indifferently away from the disaster like the ploughman in Pieter Bruegel's Landscape with the Fall of Icarus(6).
Figure 2. Bruegel, Pieter. Landscape with the Fall of Icarus. 1560, Royal Mueseums of Fine Art
In a March 2022 post about Kanye West, Angelicism wrote,
Everyone who distracts us from the completely self-evident fact that the world is already in a catastrophically gimped out state should pay reparations to the rest of us. Because everyone is extinct but us. Everyone who does not say that the world is going to its ruin should pay reparations to the rest of us. Because everyone is extinct but us. They all lied to us. They all should pay us. We should still do as Kanye said. We should still all—even now—get on our Trump shit tonight. Because it's the last night in heaven.
This brings us to the most important concept in Angelicism's oeuvre: extinction. Almost every single post concerns itself with this subject on some level. Sometimes the outlook feels rosy, optimistic even, awaiting extinction like it's the invention of agriculture. We're all going to the last night in heaven. Other times the interpretation is more bleak. As in, "Nobody cares about the death of Ukrainians because nobody cares about the death of the world."
What makes this project so ambitious and original is its willingness to conceptualize its own end, to grapple with the idea of extinction, the actual end of history. Because of Angelicism's continual return to matters of man's existential fate, it can be tempting to see it as a kind of fortune-teller, to read its daily reports like a post-world horoscope, to watch its ideas weave themselves first into the internet and then into the culture.
Angelicism is a difficult phenomenon to describe, in large part because, like Trump, it rejects the notion of a coherent reality. In its treatment of life as a collage of numerous parallel realities, it opens up an entrance to the idea of another place. What should we do with our last night in heaven? In the age of auto-fiction and fashionable traditionalism, Angelicism provides an alternative: transcendence, an attempt to articulate the ineffable, a willingness to care about beauty, a desire to depersonalize. It is either the end of the world or the beginning.
by Anika Jade Levy
~sonrel-dottun


text:
Scientists develop new tool for detection of bowel disease
UK scientists have led an international effort to develop a new tool for detecting and diagnosing inflammatory bowel disease.
The Confocal Laser Endomicroscope (CLE) is a new kind of endoscope that can be used to inspect the wall of the gut.
It is so powerful that it enables clinicians to see the bacteria that are thought to trigger conditions such as Crohn's disease and ulcerative colitis.
At present, patients have to undergo a biopsy, where a small sample of tissue is taken from the gut wall and analysed in the laboratory. But the new tool will allow doctors to observe the bacteria in situ.
Professor Alastair Watson, from the University of East Anglia, revealed: 'Bacteria within the wall of the gut are already believed to play an important role in the development of inflammatory bowel disease and we now have a powerful new tool for viewing this bacteria during routine colonoscopy.
'This new technique will allow the rapid identification of patients at risk or in the early stages of this common but distressing group of diseases.'
About one in every 350 people in the UK are affected by inflammatory bowel disease, which tends to develop when patients are in their late teens or early 20s.
Symptoms include abdominal pain, a change in bowel habits, weight loss and extreme tiredness.
Experts develop early meningitis detection tool
Scientists develop new understanding of Sars
New technique improves detection of arterial disease
Scientists uncover new subtype of bowel cancer
Scientists establish new route to cancer development
NI scientists develop new male infertility test


He said, from the highest point in the battle field — from where one could grasp the situation of the whole war. Volf's plan had completely fallen into place. If you are going to attack, you would definitely think of doing so from such a high place. Volf would have done the same.
They had both used all their effort for their plans. And on top of that, the result both of them had predicted was how both of them were now standing here.
The White and Black glared at each other.
William said with a smile. But Volf's smile disappeared.


Q & A with Jim Grossman: What Can You Do with a Degree in Humanities?
Public Panel Discussion: "Juvenile Justice and the Rights of Children in Historical Perspective"
Seminar led by Dr. Kimberly Marshall (Forum Fellow & Asst Prof of Anthropology) whose current research traces the erasure of the Boise Valley people, and how this erasure informs the contemporary representational landscape of this metropolitan center of Idaho. Drawing upon her fieldwork at publicly-staged cultural festivals, this seminar will explore the concept of "representational sovereignty" and discuss ways that this type of sovereignty can be fostered through the development of inter-dependent relationships.
Readings will be distributed in advance to registered participants (OU faculty, staff, & graduate students). Space is limited. A light lunch will be provided.
12:00 - 1:30 PM. Friday, September 29, 2017.
Seminar Room 339, Bizzell Library.
Eventbrite registration required by Wednesday September 27.
Event sponsored by the OU Humanities Forum. The OU Humanities Forum is supported by the Senior Vice President & Provost, the Vice President for Research, the Office of the President, and the OU Libraries. This event receives additional sponsorship from the Anthropology Department.
Seminar led by Dr. Julie Ward (Forum Fellow & Asst Prof of Spanish, MLLL) on literary portrayals of Mexico's southern border, with special focus on the work of author Nadia Villafuerte. Readings will be distributed in advance to registered participants (OU faculty, staff, & graduate students). Space is limited. A light lunch will be provided.
1:00 - 2:00 PM. Friday, February 10, 2017.
DSL Conference Room (LL121E), Bizzell Library.
Eventbrite registration required by February 8.
Event sponsored by the OU Humanities Forum. The OU Humanities Forum is supported by the Office of the Senior Vice President & Provost, the Office of the Vice President for Research, and the College of Arts & Sciences, with additional support from the Office of the President and the OU Libraries.
This seminar is for OU faculty, staff, & graduate students. ADVANCE REGISTRATION REQUIRED VIA EVENTBRITE – last day for registration is Wednesday, January 25.
Continuing the OU Humanities Forum's 2016-2017 theme of "Outcasts and Outlands," John Harris, Forum Fellow and Assistant Professor of Regional & City Planning, will offer, along with members of his team, a comparative analysis of the PhotoVoice method from his project with Women of Northeast Oklahoma City and his other work in Sub-Saharan Africa, including a new project with women in northern Uganda.
The OU Humanities Forum is supported by the Office of the Senior Vice President & Provost, the Office of the Vice President for Research, and the College of Arts & Sciences, with additional support from the Office of the President and the OU Libraries.
For accommodations please contact: humanities.forum@ou.edu / tel: 325-2002.
In its inaugural year 2015-2016 the Humanities Forum hosted an exciting series of programming for OU faculty, staff, students, and the Norman/Oklahoma community. In addition to a second digital humanities symposium on February 1st, our events this spring were related to "The Humanities & the Environment," the center's first annual interdisciplinary theme. There was a special focus on climate ethics, urban environmental change, the landscape of the American West, indigenous environmental justice, and the 5th anniversary of Fukushima (and the 30th anniversary of Chernobyl) as well as the visual, musicological, and racial dimensions of environmental topics.
To see individual event programming, please see 2015-2016 Events: The Humanities & the Environment.
The OU Humanities Forum's programming is supported by the Office of the Senior Vice President & Provost, the Office of the Vice President for Research, and the College of Arts & Sciences, with additional support from the Office of the President and University Libraries, as well as other OU units, as detailed on the events calendars.


text:
A Cross-Cultural Study on Behaviors When Death Is Approaching in East Asian Countries: What Are the Physician-Perceived Common Beliefs and Practices? : Medicine
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Editorial Board - Medicine
September 2015 - Volume 94 - Issue 39
Thought you might appreciate this item(s) I saw in Medicine.
Research Article: Observational Study
A Cross-Cultural Study on Behaviors When Death Is Approaching in East Asian Countries
What Are the Physician-Perceived Common Beliefs and Practices?
Cheng, Shao-Yi MD, MSc, DrPH; Suh, Sang-Yeon MD, MPH, PhD; Morita, Tatsuya MD; Oyama, Yasuhiro PhD; Chiu, Tai-Yuan MD, MHS; Koh, Su Jin MD, PhD; Kim, Hyun Sook PhD, RN, MSW; Hwang, Shinn-Jang MD; Yoshie, Taeko MA; Tsuneto, Satoru MD, PhD
Editor(s): Wang., Wen-Hung
From the Department of Family Medicine, College of Medicine and Hospital, National Taiwan University, Taipei, Taiwan (SYC), Department of Family Medicine, Dongguk University Ilsan Hospital, Dongguk University School of Medicine, Seoul, South Korea (S-YS), Department of Palliative and Supportive Care, Palliative Care Team, and Seirei Hospice, Seirei Mikatahara General Hospital, Japan (TM), Division of Clinical Psychology, Kyoto University, Kyoto, Japan (YO), Department of Family Medicine, College of Medicine and Hospital, National Taiwan University, Taipei, Taiwan (T-YC), Department of Hematology and Oncology, Ulsan University Hospital, University of Ulsan College of Medicine, Ulsan, South Korea (SJK), Department of Social Welfare, Korea National University of Transportation, Chungju City, South Korea (HSK), Department of Family Medicine, Taipei Veterans General Hospital and National Yang Ming University, School of Medicine, Taipei, Taiwan (S-JH), Graduate School of Education, Kyoto University, Kyoto, Japan (TY), Department of Multidisciplinary Cancer Treatment, Graduate School of Medicine, Kyoto University, Kyoto, Japan (ST).
Correspondence: Shao-Yi Cheng, Department of Family Medicine, College of Medicine and Hospital, National Taiwan University, 7, Chung Shan S. Rd, Taipei, Taiwan (e-mail: [email protected]).
Abbreviation: ANOVA = analysis of variance.
The authors report no conflicts of interest to disclose.
This is an open access article distributed under the Creative Commons Attribution-NonCommercial-NoDerivatives License 4.0, where it is permissible to download, share and reproduce the work in any medium, provided it is properly cited. The work cannot be changed in any way or used commercially. http://creativecommons.org/licenses/by-nc-nd/4.0
Received June 25, 2015
Received in revised form July 30, 2015
Accepted August 19, 2015
Medicine 94(39):p e1573, September 2015. | DOI: 10.1097/MD.0000000000001573
The primary aim of this study was to explore common beliefs and practices when death is approaching in East-Asian countries.
A cross-sectional survey was performed involving palliative care physicians in Japan, Korea, and Taiwan. Measurement outcomes were physician-perceived frequencies of the following when patient death was approaching: (1) reluctance to take part in end-of-life discussions, (2) role of family members, (3) home death, and (4) circumstances surrounding death.
A total of 505, 211, and 207 responses were obtained from Japanese, Korea, and Taiwan physicians, respectively. While 50% of the Japanese physicians reported that they often or very often experienced families as being reluctant to discuss end-of-life issues, the corresponding figures were 59% in Korea and 70% in Taiwan. Two specific reasons to avoid end-of-life discussion, "bad things happen after you say them out loud" and "a bad life is better than a good death" were significantly more frequently observed in Taiwan. Prioritizing the oldest of the family in breaking bad news and having all family members present at the time of death were significantly more frequently observed in Korea and Taiwan. Half of Taiwanese physicians reported they often or very often experienced the patients/family wanted to go back home to die because the soul would not be able to return from the hospital. In all countries, more than 70% of the physicians reported certain family members were expected to care for the patient at home. At the time of death, while no Japanese physicians stated that they often experienced patients wanted a religious person to visit, the corresponding figure in Korean and Taiwan was about 40%. Uncovered expression of emotion was significantly frequently observed in Korean and Taiwan, and 42% of the Japanese physicians reported family members cleaned the dead body of the patient themselves.
There seem to be significant intercountry differences in beliefs and practices when death is approaching in East Asian countries. Future studies on direct observations of patients and families are needed.
An understanding of cultural differences is very important for providing patient- and family-centered end-of-life care. What patients and families believe is usual or appropriate when death is approaching is heavily influenced by culture, and to provide appropriate care for imminently dying patients, an understanding of the culture of the patients and family members is essential.1–4 Nonetheless, to the best of our knowledge, there have been no large-scale studies regarding what is usual when death is approaching, except for review articles based on the experience of clinicians. Existing cross-cultural studies have been focused on patient autonomy, information disclosure, communication, decision-making, hydration, pain management, and withdrawal/withholding of life sustaining treatments.5–12
East Asia is traditionally regarded as a typical family-centered region that is based on Confucian culture.4 Japan, Korea, and Taiwan, however, have considerable differences in cultural traditions, and each country could have unique traditions about death and dying. For example, several studies indicated that, in Taiwan, families believe that the soul will not be able to return from the hospital if patients die in hospitals; this could have a great deal of influence on the patient-preferred place of death, that is, many Taiwanese want to go back home to die even if they are unconscious.4,13–15 In Korea, it is suggested that the concept of filial piety (devotion to and respect for parents) and strong ties among family members heavily influence end-of-life decisions.4,16–18 In Japan, many identify themselves as both Buddhist and Shinto; they do not attend worship services or participate in seasonal rituals for several occasions without religious aims.4,19–22 In these 3 countries, the situation is rapidly changing, and clarification of the common beliefs and practices in East Asian countries when death is approaching is valuable for the provision of culturally suitable end-of-life care.
The primary aim of this study was to explore the potential differences in common beliefs and practices when death is approaching, based on physician reports from these East Asian countries.
This was a cross-sectional survey of palliative care specialists in Japan, Korea, and Taiwan. Measurement outcomes were physician-perceived frequencies when patients were dying. There was also an assumption that rough estimates of the frequencies were not seriously different from direct observation of patients.
Subjects and Procedures
We distributed a questionnaire to palliative care physicians. Rationale for selecting palliative care physicians for this study is that physicians are reasonably reliable source of information without burden on patients and families. Furthermore, palliative care physicians as data sources was highly feasible, as they experienced many patient deaths and this proxy method is reliable and common in palliative care research.23,24 Due to differences in specialist registry and survey feasibility among the countries, we decided to adopt the most feasible methods based on the actual situation in each country. All the palliative care physicians in the three countries work in the hospitals.
In Japan, all 605 palliative care physicians certified by the Japanese Society of Palliative Medicine before June 2012 were recruited. Physicians' names and affiliations were obtained from the website of the Society, and questionnaires were distributed by mail with 2 reminders (a total of three). No reward was provided.
In Korea, due to the lack of a nationwide registry of palliative care physicians, questionnaires were distributed via 3 methods. One was 5-spot surveys at academic congresses or symposiums related to palliative medicine from October 2013 to January 2014, and a total of 97 responses were obtained. The second was an e-mail survey, and a total of 32 responses were obtained from a convenient sample of 110 palliative care physicians through a local network. The third was an additional hospital-based survey involving palliative care physicians working at 3 hospitals, and 82 responses were obtained. A small monetary reward was given for each response.
In Taiwan, all 578 palliative care physicians certified by the Taiwan Academy of Hospice Palliative Medicine before June 2012 were recruited. Physicians' e-mail addresses were obtained from the Academy, and questionnaires were distributed via e-mail with 2 reminders (a total of three). A small reward was given to each participant completing the survey.
In all countries, responses to the questionnaire were voluntary, and confidentiality was maintained throughout all investigations and analyses. No identification numbers were linked with the original data. The ethical and scientific validity were approved by institutional review boards in each country.
For measurement outcomes, we decided to explore 4 areas: (1) reluctance to take part in end-of-life discussions, (2) role of family members, (3) home death, and (4) circumstances surrounding death. These measurement outcomes were developed based on a systematic literature review regarding this topic,1–22 discussion among research groups, and preliminary in-depth interviews. Face validity was confirmed by a pilot testing on 10 palliative care clinicians using qualitative format, and after several revisions all finally agreed questionnaires were understandable and appropriate in each country. The questionnaire was simultaneously developed in Japanese, Korean, Taiwanese, and English. For all questions, the physicians were asked to rate the frequencies they experienced them on a Likert scale of 1 (not at all), 1 (rarely), 2 (sometimes), 3 (often), to 4 (very often).
Reluctance to take part in end-of-life discussions was investigated using 3 items: (1) family members are reluctant to discuss end-of-life issues until the patient is at the terminal stage; (2) because "bad things happen after you say them out loud," the patient and family are reluctant to talk about a future worsening in the patient's condition; and (3) because "a bad life is better than a good death," the patient and family are reluctant to talk about a future worsening in the patient's condition.
The role of family members was investigated using 3 items: (1) when the physicians report "bad news," they speak to the oldest or head of the family first; (2) families recognize as important that all family members are present at the last moment; and (3) children want to do everything to fulfill "filial piety." These involve the core concepts of Confucianism, that is, respect for older persons and the family bond.
Home death was investigated using 5 items: (1) because it is believed that "the soul will not be able to return from the hospital," patients and their families want death to occur at home; (2) because "death at home brings bad luck," patients and their families do not want death to occur at home; (3) for the sake of "saving face," patients and their families do not want death to occur at home; (4) certain family members are expected to care for the patient; and (5) patients ask someone who is not their relative (eg, friend or neighbor) to take care of them instead of their family.
Circumstances surrounding death were examined using 4 items: (1) patients want a religious person to visit them during their terminal phase; (2) when the patient dies, family members, including men, do not hesitate to express emotions (eg, crying out); (3) family members clean the dead body of the patient themselves; and (4) family members bathe the patient after death. The last 2 were excluded in the Korean questionnaire because a pilot test revealed that these questions made no sense to Korean participants.
To explore the frequencies of physician experience, we adopted 2 comparison methods. One was the analysis of variance (ANOVA) among the 3 countries; and another was comparing the frequencies of often or very often using Chi-square tests. Both analyses obtained the same results, so we decided to provide the results of the latter, that is, frequencies of the respondents who answered often or very often, for easier interpretation. We calculated 95% confidence intervals, and a P-value less than 0.01 was regarded as significant.
Specialty was categorized as internal medicine (general internal medicine, subspecialties of internal medicine, psychosomatic medicine, and family practice), surgery (surgery and related subspecialties, such as gynecology and otorhinolaryngology), anesthesiology (anesthesiology, pain medicine), and oncology (medical oncology, radiation oncology, and clinical oncology).
All analyses were performed using the Statistical Package for the Social Sciences (ver. 11.0) (Chicago, IL).
A total of 505 and 207 responses (83% and 36%, respectively) were obtained from physicians recruited from Japan and Taiwan, respectively. In Korea, a total of 211 responses were obtained. Mean clinical experience of the physicians was more than 10 years in all countries (Table 1).
Physicians' Characteristics
Reluctance to Take Part in End-of-Life Discussions
There was a similar trend in responses to reluctance to take part in end-of-life discussions from the 3 countries: Japan was the lowest, Korea was moderate, and Taiwan was the highest. While 50% of the Japanese physicians reported that they often or very often experienced reluctance on the part of family members to discuss end-of-life issues, the corresponding figures were 59% in Korea and 70% in Taiwan. Two specific reasons to avoid end-of-life discussion, "bad things happen after you say them out loud" and "a bad life is better than a good death" were most frequently observed in Taiwan, to a significant extent (Fig. 1).
Reluctance about end-of-life discussions. * P < 0.01; bars demonstrate 95% confidence intervals.
Role of Family Members
Prioritizing the oldest or head of the family to break bad news and all family members being present at the time of death were significantly more frequently observed in Korea and Taiwan than in Japan, without a statistically significant difference between Korea and Taiwan. More than 60% of Korean and Taiwanese physicians reported they often or very often found that bad news was given to the oldest or head of the family first, while only 16% of Japanese physicians reported a similar situation. More than 80% of Korean and Taiwanese physicians reported they often or very often experienced that the presence of all family members was regarded as important, while 50% of Japanese physicians a reported similar situation. With regard to the concept of filial piety, there was a significant trend of Japan being the lowest, Korea moderate, and Taiwan having the highest regard (Fig. 2).
Role of family members. * P < 0.01; bars demonstrate 95% confidence intervals.
Home Death
As a reason for wanting home death, half of Taiwanese physicians reported they often or very often experienced that patients/family wanted the patient to die at home because the soul would not be able to return from the hospital; while less than 5% in the other countries had a similar experience (Fig. 3). There were no marked differences among the countries in the remaining items: less than 15% of physicians in all 3 countries stated they often or very often experienced "death at home brings bad luck" and "saving face" as reasons to avoid home death. In all countries, more than 70% of the physicians reported they often or very often found that certain family members were expected to care for the patient at home, but 10% or less found that friends and neighbors were expected to help in this regard.
Home death. * P < 0.01; bars demonstrate 95% confidence intervals.
Circumstance Surrounding Death
At the time of death, a smaller number of Japanese physicians than Korean or Taiwanese reported that they often or very often experienced patients wanted a religious person to visit and family members did not hesitate to express emotions (crying out). On the other hand, about 40% of the Japanese physicians reported that they often or very often experienced family members cleaned the dead body of the patient by themselves (Fig. 4).
Circumstances surrounding death. * P < 0.01; bars demonstrate 95% confidence intervals.
This is the first cross-cultural study investigating common beliefs and practices when death is approaching in East Asian countries. The clinical implication for a worldwide audience is that this study clarified some important points every clinician should pay attention to in caring for dying patients, from the East Asian perspective. The research implication is that the items investigated in this study can be used in further international surveys of other ethnic populations. Through more studies on multicultural populations worldwide, we can gain insight into what is usual in terms of beliefs and practices when people die.
This study revealed that Confucianism has a strong influence on behaviors when people die in Korea and Taiwan, but not in Japan. Confucian philosophy emphasizes family values and respect for the oldest person. Filial piety is a virtue of respect for parents, and is central to Confucian role ethics.4 In an end-of-life context, filial piety means to take care of the parents and do everything good for the parents. In this study, all items investigating family roles were rated higher in Korea and Taiwan, that is, physicians give bad news to the oldest or head of the family first, all family members are present at the last moment, and sons/daughters want to do everything they can to esteem filial piety. In Korea and Taiwan, dying and death is perceived not as a personal issue, but rather as a family issue. This study suggests that the Japanese situation seems to be a little different, consistent with some observations.4,20 Japan is moving to put more focus on the individual in the modern period, and the role of the family is not as pronounced as in other East Asian countries.
The role of religion is a focus in cross-cultural studies. This study highlights the lack of participation of religious persons in the dying process in Japan, in contrast to Korea and Taiwan. Japanese generally identify themselves as Buddhist and Shinto, but many do not actively participate in religious activities.4 In contrast, 40% of Koreans identifies themselves as Buddhists or Christians; Korea is an Asian country with a large Christian population. Many Taiwanese identify themselves as Buddhist and Taoist, and frequently visit temples to pray as a part of daily life.4 This finding is in contrast to the situation in Japan, where palliative care clinicians regard religion as less important for a good death, and there are difficulties in obtaining a clear consensus about what spiritual care is and how spiritual care should be provided in Japan.22 Moreover, in this survey, Japanese family members were reported to be less expressive of emotions at the time of death, as they believe silence is a preferable attitude at sad events. This finding is in contrast with the Korean and Taiwanese attitude, in which honestly revealed emotion is an expression of respect for the deceased.4,25 Clinicians should note that the extent to which family members express emotion at the time of death depends on the cultural norms of the society and varies culture to culture.
In addition to the effects of Confucianism, each country has cultural issues unique to that country. In Taiwan, people want to die at home because they believe the soul would not be able to return from the hospital if the patient dies in the hospital. This belief leads to a phenomenon of discharge just before death: Taiwanese sometimes go back home just before death even if the patient is unconscious, and this is legal in Taiwan.4 An international meta-analysis revealed factors associated with death at home, but such beliefs were not investigated.26 This finding suggests that, in some countries, death at home is not a medical issue alone, but rather a cultural one. Also, cleaning the dead body of the patient by family members themselves is a Japanese tradition. Domestic nationwide surveys revealed that some inpatient hospices in Japan include bathing the patient after death as part of their usual care, but 40% of families cleaned the dead body of the patient by themselves.27,28
With regard to traditional reasons to avoid home death, that is, "death at home brings bad luck" and "saving face," there were no marked differences among the three countries. Also, there were no differences in who were the expected caregivers at home: in these 3 countries, those expected to be caregivers at home were the family; friends, or neighbors were rarely expected to be informal caregivers at home. Although saving face or sekentei has been listed as main reason families in Japan do not have professional caregivers,4 we found this value is consistent in the East Asian countries investigated. Unlike some countries, such as in Latin America, where friends or neighbors are acknowledged as informal caregivers at home, the East Asian situation puts a strong emphasis on family.1,2,4
Reluctance to participate in end-of-life discussions is a common practice all over the world, especially in Asia.4 The most hypothesized interpretation is that Confucianism does not systemically refer to life after death, and death has been a taboo for long periods.4 This study examined 2 specific reasons for the unwillingness to take part in end-of-life discussions, that is, "bad things happen after you say them out loud" and "a bad life is better than a good death." These are traditional views, especially frequently observed in Taiwan, and more frequently in Taiwan than in Korea and Japan. Taiwan is the first county to enact a Natural Death Act,20–22 but palliative care clinicians in this study reported they experienced more reluctance among patients and families in Taiwan to discuss end-of-life issues than in Korea and Japan. This might lead to professional and ethical conflicts or dilemmas among Taiwanese healthcare professionals,20–22 and further follow-up study on changes in public attitudes about end-of-life discussions in East Asia is needed.
This study has several limitations. First, the response rate in Taiwan was low, and, in Korea, there was no registry of the subjects to be studied. Recruitment process including payment was also different among the countries. Therefore, there may be a considerable nonresponse and selection bias. Second, the measurement instruments were not formally validated. Nevertheless, we believe that this is an acceptable limitation, because there are no standardized measurement tools for our study aims and the results obtained in the study are highly interpretable. Third, this study investigated physicians' views only, which might be different from actual observations of patients and families. Future studies should include direct observation of the behaviors of patients and families when death is approaching. Finally, this study did not explore the potential influences if sociodemographic factors such as education and economic status and outcomes were measured. This might be addressed in future studies.
In conclusion, there are significant intercountry differences in beliefs and behaviors when death is approaching in East Asia. Palliative care should be provided in a culturally acceptable manner for each country. Future studies on direct observations of patients and families are needed.
We thank Ching-Yu Chen, MD (Department of Family Medicine, College of Medicine & Hospital, National Taiwan University), Chien-An Yao, MD (Department of Family Medicine, National Taiwan University Hospital), Jaw-Shiun Tsai, MD (Department of Family Medicine, National Taiwan University Hospital) for the help in data collection and guidance in this study. Taro Nishiura, Med (Division of Clinical Psychology, Kyoto University), and Sayako Takahashi, Ph.D. (Division of Clinical Psychology, Kyoto University) for the help in data management, translation, and technical assistance in this study. We thank the Japanese Hospice Foundation for the financial support.
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Copyright © 2015 Wolters Kluwer Health, Inc. All rights reserved.
A Cross-Cultural Study on Behaviors When Death Is Approaching in East Asian Countries: What Are the Physician-Perceived Common Beliefs and Practices?
Medicine94(39):e1573, September 2015.
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text:
Friedrichshöhe ist eine Ortslage im Stadtteil Widdert der bergischen Großstadt Solingen.

Lage und Beschreibung
Friedrichshöhe befindet sich im äußersten Süden des Solinger Stadtgebietes an einem Talhang südlich von Widdert, der steil zum Unteren Wuppertal hin abfällt. Das Widderter Plateau wird durch zahlreiche kleinere Bachläufe in Richtung der Wupper entwässert, darunter auch das Rinnsal Friedrichshöher Bach, das im Ort entspringt und bei Friedrichsaue in die Wupper mündet. Der Ort besteht nur aus wenigen, einzeln stehenden Gebäuden, darunter auch ein altes verlassenes Fachwerkhaus am Rande des Klingenpfads, der durch den Ort führt.

Benachbarte Ortslagen sind bzw. waren (von Nord nach West): Caspersfeld, Eintracht, Untenwiddert, Mühlenberg, Untenrüden, Friedrichstal, Friedrichsaue sowie Hintenmeiswinkel sowie auf Leichlinger Stadtgebiet Fähr und Rödel.

Etymologie
Der Ortsname ist von dem alten Hofschaftsnamen Friedrichstal abgeleitet, der seit dem 15. Jahrhundert nachgewiesen ist. Weitere Details zur Namensherkunft sind nicht bekannt.

Geschichte
Friedrichshöhe ist seit der ersten Hälfte des 19. Jahrhunderts auf Kartenwerken verzeichnet. Die Topographische Aufnahme der Rheinlande von 1824 verzeichnet den Ort noch nicht, während die Preußische Uraufnahme von 1844 an der Stelle des Ortes zwei unbenannte Gebäude verzeichnet. In der Topographischen Karte des Regierungsbezirks Düsseldorf von 1871 ist der Ort hingegen nicht verzeichnet. Die Preußische Neuaufnahme von 1893 verzeichnet den Ort als Friedrichshöhe. Diese Bezeichnung wurde im 20. Jahrhundert offizieller Straßenname in Solingen.

Der Ort gehörte im 19. Jahrhundert der Bürgermeisterei Höhscheid an, die 1856 zur Stadt erhoben wurde.

Mit der Städtevereinigung zu Groß-Solingen im Jahre 1929 wurde Friedrichshöhe ein Ortsteil Solingens.

Weblinks

Quellen

Ortsteil von Solingen