text:
Hep Directory - My Account or Log Out
Outbreaks of Acute Hepatitis C in the U.S: A Brief Overview
NAFLD/NASH
Autoimmune Hepatitis
Primary Biliary Cholangitis
Hep Stories
Hep Slideshows
Hep TV
Hep A Outbreak Map
Help Paying for Treatment
Hepatitis C Medications
Hepatitis B Testing
Hepatitis B Treatment
Bulk Subscriptions
Hep Forums
Ask Hep
A brief overview of outbreaks of acute hepatitis C in the U.S. in rural an urban areas. This article originally appeared in the HCV Advocate
September 14, 2015 • By Alan Franciscus
In this review, I will discuss the outbreaks of acute infections of hepatitis C across the United States in urban and rural centers.
Before I start discussing this very important issue, I would like to set the stage by going over the case definition of hepatitis C (HCV) acute infection as defined by the Centers for Disease Control and Prevention (CDC):
"Laboratory-confirmed infection with infection with acute illness of discreet onsite. An acute illness is considered as the presence of any sign or symptom of acute viral hepatitis plus either jaundice or elevated alanine aminotransferase >400 IU/L. In 2012, the surveillance case definition was expanded to include cases with negative HCV antibody followed by positive antibody within six months."
To me there are problems with the CDC case definition. Regarding the first part of the definition—an estimated two-thirds of people acutely infected have few or no symptoms. This means that they are missing the majority of people who are acutely infected with HCV. The new case definition regarding prior antibody testing is better, but it does not accurately capture people who are new to injecting drugs or people who have never been tested for hepatitis C. However, it is understandable how difficult it is to set the criteria to define an acute infection.
In the July 2015 HCV Advocate Mid-Monthly Edition, I wrote about an article published in the Annals of Internal Medicine titled "Underascertainment of Acute Hepatitis C Virus Infections in the U.S. Surveillance System: A Case Series and Chart Review," by S Onofrey, MPH et. al. The authors concluded that only 1% of acute infections has been reported to the CDC based on their case definition. Keep the 1% in mind when reading the information below.
In July 2011 I wrote about the Massachusetts outbreak of acute HCV among young people who inject drugs. In the CDC report Massachusetts initiated a comprehensive surveillance system and identified 1,925 new cases of HCV infections among people aged 15-24 years during 2007 to 2009. Of these cases, 1026 were confirmed new hepatitis C infections and the remaining cases were classified as probable. It was also interesting that the new hepatitis C infections were not just confined to the major metropolitan and suburban areas of Boston, but high rates were also found in smaller cities and rural areas. It was also reported that the incidence of new HCV infections were similar in women and men and were seen mostly among non-Hispanic whites. In the analysis, 72% of the people reported current or past injection drug use. Among the people who self-disclosed that they injected drugs—85% used heroin, 29% cocaine, 1% methamphetamine and 4% had used other drugs. Some of the characteristics seen in the Massachusetts outbreaks—rural, young, mostly White using heroin—were the beginning of a trend seen throughout the country.
Massachusetts has an extensive network of needle exchanges. One can only imagine what the number of acute infections would be without a needle exchange network.
In "Notes from the Field: Hepatitis C Virus Infections Among Young Adults—Rural Wisconsin, 2010," a report from the CDC issued on May 18, 2012 /61(19);358-358 a number of outbreaks in rural counties of Wisconsin were discussed. It was reported that in 6 contiguous rural counties of Wisconsin that in persons under 30 yo that the number of HCV infections had increased from an average of 8 cases per year during 2004 – 2008 to an average of 24 cases per year during 2009 – 2010.
The CDC investigated 25 cases during 2010 of the adults under 30 years old who resided in the 6 counties. Of these patients 7 had jaundice (a rare symptom of acute HCV). All 21 had positive antibody tests. Twenty-one had positive EIA with signal-to-cutoff ratio or had a test to confirm the presence of HCV RNA (viral load test). Additionally, seventeen patients were interviewed. Of the patients who were interviewed (17 pts) 94% had either injected drugs, snorted drugs or both.
The age group that had the highest prevalence was those 20-29 yo, which is a national trend of people who inject drugs in rural areas. No information about the sex of the patients was given in the report.
In Ohio, the number of confirmed cases of acute cases HCV was 112 in 2013 and 105 in 2014. The demographics are similar to the demographics in other outbreaks across the U.S. —mostly white, equally divided among gender and many of the acute cases occurred in rural settings.
The May 1st issue of the Morbidity and Mortality Weekly Report (MMWR), contained "Community Outbreak of HIV Infection Linked to Injection Drug Use of Oxymorphone—Indiana, 2015, by C Conrad," which describes a recent outbreak of HIV and HCV in a rural community of Indiana. On January 23, 2015 the Indiana State Department of Health began an investigation on an outbreak of HIV after 11 cases were reported and confirmed. Although little attention was given to HCV there was a confirmed HIV/HCV coinfection rate of 84.4%! All of the people who injected drugs reported crushing, dissolving and injecting oxymorphone tablets as well using other drugs including methamphetamine and heroin. The total number of people who tested positive for HIV was 135. The community in rural southeastern Indiana had a population of 4,200. The age range was 18 to 57 yo (median 35 yo), 54.8% were male.
The response to the outbreak is best summed up by a statement in the MMWR: "A public health emergency was declared on March 26 by executive order. The response has included a public education campaign, establishment of an incident command center and a community outreach center, short-term authorization of syringe exchange, and support of comprehensive medical care including HIV and hepatitis C virus care and treatment as well as substance abuse counseling and treatment." Hopefully, the 'short-term' will be changed to 'permanent.'
On July 6, 2015 the Portland Press Herald reported on a surge of hepatitis C cases: during 2013 to 2014 the incidence of acute HCV increased from 9 to 31 cases and there were 14 cases in the first 6 months of 2015. The users who were interviewed stated that they had started with opiates like Oxycontin and switched to heroin. This is a recurring theme. Maine has 5 needle exchange programs.
Kentucky, Tennessee, Virginia and West Virginia (2006-2012)
The CDC released an MMWR report on May 8, 2015 titled "Increases in Hepatitis C Virus Infection Related to Injection Drug Use Among Persons Aged ≤ 30 Years –Kentucky, Tennessee, Virginia, and West Virginia, 2006—2012," by J E Zibbell and Colleagues detailing the outbreaks in the Appalachia region of the U.S.
A total of 1,377 cases of acute HCV were reported to the CDC during the period 2006-2012 from Kentucky, Tennessee, Virginia and West Virginia. There were 1,374 cases reported where the age was available—616 (44.8%) were ≤ 30 yo (median age 25 yo—range in urban and non-urban 6-30 yo).
The number of persons who were non-Hispanic whites in non urban settings was 247 (78.4%); males, 156 (49.5%); in urban counties, 249 (82.7%) cases were non-Hispanic whites, and 155 (51.5%) were males. See Figure 1 below.
Comments: The trend of acute HCV outbreaks that started in Massachusetts is continuing across the United States. This includes more adolescents and young adults injecting, infecting as many women as men and in rural more than urban settings. What is even more disturbing is the reaction of the local and state governments—needle exchange being started post-outbreak rather than establishing needle exchange as prevention. Almost every outbreak has resulted in the establishment of a needle exchange program after an outbreak. If needle exchange programs had been in place before an outbreak many of the HIV and HCV infections could have been prevented.
This first appeared in the August 2015 HCV Advocate, and is reprinted with permission from Alan Franciscus.
#Alan Franciscus
#hepatitis C
Liver Stiffness Before Hepatitis C Treatment Predicts Liver Cancer Risk
Shorter Antiviral Regimen Cures Hepatitis C
2020 Top Hep Treatment Stories
Universal Screening, More Treatment Needed to Meet WHO Hepatitis C Elimination Targets


Our unique handmade bow top 'gypsy' caravan was stolen from Nunhead cemetery in London on 26th March 2019. The perpetrators were seen heading west on the A2214 (East Dulwich Road) at 2pm on that day.
We are obviously very upset. It being so eye-catching we hope that someone will notice it.
If you see it or have any information about it, please let me know.


We are one of the UK's leading experts in aviation medicine.
This means policyholders who need to be flown home for can be done so swiftly and safely.
Our specialist team is led by medical professionals, meaning the welfare of policyholders is always paramount. Repatriation is only undertaken in cases of serious illness or injury – or when adequate medical treatment isn't available at their current location.
We will ensure policyholders have all the medical attention they need during their journey home.
Our global contact centre – staffed around the clock by bilingual specialists – can liaise with overseas and domestic medical facilities.
We run our own international emergency assistance company, so we can arrange transport from around the globe when it is needed. Our size means that we can help you keep your claims costs under control.


text:
Celebrity NewsEntertainment News
Cha In-ha, another K-pop star found dead at 27
ha is South Korea's third young celebrity to die in the past two months
another young K-pop celebrity apparently commits suicide - Sorrow
Suicide cases continue to cast dark clouds over the South Korean entertainment industry as another young celebrity apparently commits suicide.
South Korean actor Cha In-ha, 27, was found dead at his home, according to the South Korean police.
Bangladesh's Akbar Ali: The Boy who found Greatness…
Pakistan Film Producers Association (PFPA) demand…
PEMRA's Issues Clarification on Web TV Notice & Over…
Cha is South Korea's third young celebrity to die in the past two months, this triggers a debate about the intense social pressures artists face in the South Korean entertainment industry.
According to Reuters, Police confirmed that Cha, 27, was found dead on Tuesday and his cause of the death was not immediately known.
27-yers-old actor's real name was Lee Jae-ho. He made his film debut in 2017 with a flicked name You, Deep Inside of Me. He was also a member of the five-member boy band Surprise U, which has released two albums.
The singer turned actor reported had left an Instagram post the day before he was found dead, a single line message to his fans saying, "Everyone be careful not to catch the cold."
A day before his death he posted a photo of himself on Instagram posing with a white mug and looking moodily at his phone. "Everybody, watch out," he wrote.
https://www.instagram.com/p/B5kPGMNBhME/
Most recently, Cha appeared in an MBC TV series named Love With Flaws, which premiered on November 27.
He also starred in web drama Miss Independent Jieun 2 as well as TV shows Degree of Love and The Banker.
https://www.instagram.com/p/B4j46X7hAlk/
As being reported by the news source, there has been no account suggesting that Cha had been subjected to any kind of personal attacks or cyberbullying that mainly K-pop artists receive.
The talent agency Fantagio that represents Cha, in a statement, expressed "the deepest mourning for his passing" and asked the public and the media to refrain from spreading stories about his death.
This recent death of K-Pop star Cha comes after a popular K-pop singer, Goo Hara, 28, was found dead at her home last month. had been subjected to personal attacks on social media.
Goo Hara's death followed the apparent suicide of a fellow K-pop star, Sulli, a former member of girl group f(x), in October. Sulli, 25, had also spoken out against cyberbullying.
SOC Films launches ninth animated short film of AAGAHI series addressing women's rights on "Sexual Harassment"
Mickey Arthur all set to become Sri Lanka head coach
Sheheryar Munawar and Mahira Khan gearing for another 'intense' project
Punjab govt. blocks release of film Javed Iqbal despite censor board's approval
Parizaad's final episode to be screened in cinemas nationwide on Jan 28
Squid Game Season 2 in production confirms Netflix
Yasir Hussain and Ayesha Omar's starrer Javed Iqbal film gets a new release date
Amazon Prime's The "Lord of the Rings" series full title revealed
Oscar Isaac's Moon Knight first trailer is out
Senate passes resolution on 'Royalties for Artists'
Anurag Kashyap refutes rumours of Sacred Games 3, calls out scamster for fake casting
Azaan Sami bids farewell to Ishq-e-Laa's Shanaya by writing a heartfelt note

redpajama_set_name: RedPajamaCommonCrawl


text:
Islamic Culture
Qur'anic Studies
An Alternative View of the Modern Islamic: Indonesian Perspectives on Shahab Ahmed's Balkans-to-Bengal Legacy
By Robert W. Hefner // June 19, 2018 June 20, 2018
Robert W. Hefner
Robert W. Hefner is Professor of Anthropology and Global Affairs at the Pardee School for Global Affairs at Boston University. He has published twenty books and more than 140 articles, many focused on Islam and Muslims in Southeast Asia. His most recent book was as editor, Routledge Handbook of Contemporary Indonesia (2018). He is currently completing a book on politics and the quest for a modern Islamic public ethics in Indonesia.
Editor's note: This essay by Prof. Robert W. Hefner emanates from a conference organized by the Ali Vural Ak Center for Global Islamic Studies at George Mason University in April 2018. Prof. Robert W. Hefner was among the presenters of the "What is Islam? Conventional Views and Contemporary Perspectives" conference.
Shahab Ahmed has written an original and elegant book that recommends a reconceptualization of the "historical and human phenomenon that is Islam." In What is Islam: The Importance of Being Islamic[1], he urges us in particular to come to terms with "the capaciousness, complexity, and… outright contradiction that obtains within the historical phenomenon" (6). Among the phenomena he recommends we relocate within the Islamic are a number relegated to the margins of modern Muslim experience, including Akbarian Sufism, Avicennan philosophy, the visual arts, and, perhaps most intriguingly, "crooked-hatted" sartorialism, understood as "a statement of an alternative normative notion of Islam expressed in an alternative normative way of going about life" (206). Conversely, among those realities Ahmed would urge us to reposition away from the normative center are certain narrowly legalistic varieties of shariah-mindedness that Ahmed argues never achieved the ethical paramountcy many contemporary analysts believe. Although Ahmed states that he is "not seeking to prescribe how Islam should be followed as the means to existential salvation" (5), we can all recognize that he is proposing an alternate pathway for believing Muslims to engage, understand, and live their ethico-religious tradition. So the issues at stake in this book are not merely academic, but religiously foundational.
"Although Ahmed states that he is 'not seeking to prescribe how Islam should be followed as the means to existential salvation' (5), we can all recognize that he is proposing an alternate pathway for believing Muslims to engage, understand, and live their ethico-religious tradition"
Indonesia and Shahab Ahmed's Call for Capaciousness
In this essay, I examine the question of just how well Ahmed's call for capaciousness in our re-thinking of the Islamic resonates with the historical and hermeneutic realities of Islam in the world's most populous Muslim-majority nation, Indonesia. Although on p. 82 of his book Ahmed comments that Islam in the Malay archipelago was "heavily pregnant with the norms" from the Balkans-to-Bengal crescent, many of the Islamic realities he identifies with the latter region seem missing from Indonesia. In particular, and although Indian Muslims played a role in Islam's diffusion to the region from the thirteenth century onward, little of the visual art, poetry, wine-drinking, and Avicennan philosophy associated with the Balkans-to-Bengal legacy took root in archipelagic Islam.
"In this essay, I examine the question of just how well Ahmed's call for capaciousness in our re-thinking of the Islamic resonates with the historical and hermeneutic realities of Islam in the world's most populous Muslim-majority nation, Indonesia."
However, viewed less in terms of specific practices or textual legacies than in terms of broader hermeneutics, Ahmed's appeal for an expansive understanding of the Islamic resonates in a most remarkable way with Indonesian realities. Although the culture of crooked-hattedness and wine-drinking figured little, tariqah, Akbarian Sufism, and royal arts did. More to the point, those most directly involved in the latter pursuits typically felt that the activities in question were not merely a "cultural" legacy apart from that of Islam, but were legitimate and important aspects of being Islamic. No less important, in the late colonial and early post-colonial period, these understandings and practices of the Islamic became the target of vigorous campaigns of Islamic reform. Far later than in much of the Middle East, but no less decisively in the end, these latter day campaigns have succeeded in marginalizing a cultural and ethical paideia once at the heart of being Islamic in Indonesia.
Notwithstanding these convergences, there were and still today remain significant differences between Islamic hermeneutics and practices in the archipelago and Islam in the Balkans-to-Bengal region. The most striking perhaps is that, although colonialism, the post-colonial nation-state, and Islamic modernism shook many of the pillars of the earlier Indonesian Islamic, their overall effect in the modern period was less decisively "legal supremacist" than the situation Ahmed describes. The fact that legal supremacism has been less totalizing in the Indonesian region suggests that the forces Ahmed identifies as ushering in the ostensible demise of the Balkans-to-Bengal paideia – the nation state, legal essentialism, print culture and modern mass education – may in fact in other places, and not just Indonesia, be less uniformly dark in impact than Ahmed argues. To state this point more bluntly, I find Ahmed's broader thesis with regards to the plurality of Islamic registers in the Balkans-to-Bengal crescent more convincing than I do his description of how all this has been lost and legal-supremacism made ascendant in modern times. Today there are more nuance and capaciousness to the Islamic, if not "Islamism," than Ahmed acknowledges. Where this is not the case, this has less to do with the variables Ahmed highlights than certain dynamics of mass politics in late modern times. Rather than being an outlier and exception, then, Indonesia illustrates several qualifications on Ahmed's account of being Islamic in a "Western-dominated" modernity.
"I find Ahmed's broader thesis with regards to the plurality of Islamic registers in the Balkans-to-Bengal crescent more convincing than I do his description of how all this has been lost and legal-supremacism made ascendant in modern times. Today there are more nuance and capaciousness to the Islamic, if not 'Islamism,' than Ahmed acknowledges."
The remainder of this essay explores these issues in three sections. First, I examine the social forces and cultural hermeneutics that shaped the Islamic paideia in the archipelagic region now known as Indonesia, highlighting areas of convergence and divergence in the "infrastructuring" (76) of the Islamic in this region. I then examine the social forces that, in modern times, served to challenge and ultimately dismantle significant portions of the earlier Islamic. Although some of these forces – colonialism, the nation-state, and Islamic modernism – are similar to those Ahmed highlights, their social and religious consequences have been different. In the final section, I stand back and assess whether this difference in outcomes merely offers another example of Indonesia's ostensible exceptionalism, or whether it speaks to a plurality of modern Islamics that Ahmed may have overlooked in his account of the modern Balkans-to-Bengal civilizational stream.
Muslim Indonesia's Premodern Paideia(s)
In place of the "legal supremacist conception" (125) of Islam that he identifies as so pervasive in the late modern Muslim world, Ahmed urges us to take a "socially non-compartmentalized" and "spatially diffuse" (191) approach to the Islamic in the Balkans-to-Bengal crescent. A similar appeal in the face of the study of Islamic identities and ethical imaginaries in the Indonesian archipelago quickly runs into one of the most striking paradoxes of Islamic studies in this region. The paradox is that, rather than being crowded out by legal-supremacist understandings of the Islamic, the study of Islam in Indonesia has until recently suffered from a dearth of legal-jurisprudential studies. Rather than scholarly understandings of Islam in Indonesia overemphasizing the legal-jurisprudential, there was a tendency to exaggerate Indonesian Islam's syncretism and heterodoxy. In the age of Indonesian studies pioneered by Clifford Geertz in the 1960s, the conventional wisdom was that only a small proportion of Muslims in the archipelago observed a fiqh-minded variety of Islam, while the great majority, especially in Java (where half of Indonesia's population lived in the mid-twentieth century) were nominal or syncretic Muslims.
"In the age of Indonesian studies pioneered by Clifford Geertz in the 1960s, the conventional wisdom was that only a small proportion of Muslims in the archipelago observed a fiqh-minded variety of Islam, while the great majority, especially in Java (where half of Indonesia's population lived in the mid-twentieth century) were nominal or syncretic Muslims."
As Merle Ricklefs (2012) and others have recently confirmed, in the mid-twentieth century the great majority of Javanese Muslims did profess a broadly localized variety of Islamic. More significantly, and as recent studies by such Islamic-studies-trained scholars as Peter Riddell, Michael Feener, Carool Kersten, and Michael Laffan have demonstrated, from the seventeenth to nineteenth centuries, there were at least two regionally influential currents with regard to ways of being Islamic in an Indonesian manner.
The first current was broadly Malayo-Sumatran, having originated in some of the earliest centers of Muslim learning in what is today western Indonesia, a region extending from Aceh and northern Sumatra to the Malay peninsula. From the thirteenth century onward, a significantly scripturalized, if still largely non-legalist, variety of Islamic culture appears to have taken root across much of this region. By the end of the sixteenth century, the royal court of Aceh had emerged as a major center of Islamic learning, much of it under the sponsorship of the Acehnese sultan. Even in this early period it became "common for Acehnese scholars of Islam to spend a period of their lives studying at various centres of Islamic learning in the Arabian peninsula" (Riddel 2001:104); others travelled and studied in South Asia and even Siam, which at the time had a significant resident community of Muslim scholars.
Not surprisingly in terms of local religious culture, some of the most influential Acehnese scholars at this time, such as the celebrated Hamzah Fansuri (d.c. 1590), came under the influence of Akbarian ideas, and promoted a doctrine of God's all-encompassing immanence, linked in turn to the doctrine of wahdat al-wujud, the foundational unity of being. Fansuri also popularized the doctrine of the five stages of emanation with its culminating vision of the Perfect Man, notions also related to the Akbarian legacies that Shahab Ahmed rightly identifies as at the heart of the Balkans-to-Bengal Islamic. Fansuri's equally influential successor, Shams al-Din extended the five grades to its more familiar seven. The UK-based scholar of Islamic literature and theology in early modern Indonesia, Peter Riddell, captures well one of the other themes of Hamzah and Shams al-Din's Islamic, one that resonates powerfully with the madhhab-i 'isyk (madhhab of love) that Ahmed identifies as central to the Balkans-to-Bengal Islamic: "Shams al-Din presents Love as a core theme in his theosophy. He suggests that it is through Love of God that we can attain perfection and come to an understanding of the union between Creator and creature…" (Riddell 2001: 114-115). The related doctrine of the perfect man (al-insan al-kamil) also appears to have achieved influence across the region extending from Aceh in the western archipelago over to Makassar and Bone in the east; rulers in the latter regions converted to Islam only in the early years of the seventeenth century, in the aftermath of bitter dynastic wars.
There were other, less Akbarian influences on the Islamic from early on in the Malayo-Sumatran region as well. In 1637, an Indian Muslim scholar of Hadhrami ancestry named Nuruddin ibn Al ar-Raniri (d. 1658) took up residence in the Aceh court under the patronage of Sultan Iskandar Thani (r. 1636-1641). With the sultan's apparent backing, ar-Raniri launched a campaign against the Akbarian scholars previously well regarded at the court, Hamzah Fansuri and Syamsuddin of Pasai, and succeeded at having their works banned. Although an orthodox Sufi himself, ar-Raniri soon escalated his campaign, accusing the Akbarians of heresy for allegedly equating the Creator with the created, and for claiming that mystical adepts are freed from the obligations of shari'a (Riddell 2001: 123). He eventually convinced the Sultan to arrest several prominent followers of Shams al-Din. Some recanted their views, but those who refused were executed, an act that ar-Raniri publicly defended (ibid.). Ar-Raniri's attacks bore a striking resemblance to those being made at the Mughal court in the sixteenth century during the reign of Jahangir (r. 1605-27), inspired in part by the reform-minded leader of the Naqshbani order, Ahmad Sirhindi. As Riddell notes, "Sirhindi's influence brought about a great narrowing in the religious perspective of the court, and led to widespread persecution, murders, and destruction of literary works" (Riddell 2001:124).
There was second major current in the Muslim Indonesian Islamic, associated with ethnic Javanese on the densely populated island of Java, as well as a few neighboring regions, most notably the islands of Madura and Lombok. By comparison with Aceh or the cultural complex Ahmed describes for the Balkans-to-Bengal region, the legal, literary, and aesthetic heritage in these territories showed less agreement or coherence on the question of the Islamic. In 1649, one of central Java's more powerful kings, Amangkurat I, assembled and then executed some 2000 ulama with an additional 3000 family members, on the charge that they had joined in a recent failed conspiracy against the king (Ricklefs 2006:56). Although this act was no doubt as symptomatic of regional tensions (inland agrarian kingom versus the maritime coast) as it was anything religious, it showed the degree to which the Javanese king at this time was willing and able to disregard the opinion and well being of the Muslim scholarly community.
We can, I believe, take this incident as evidence of a religious culture considerably less settled on the terms of its coherence than that Ahmed associates with the Balkans-to-Bengal region. Ahmed writes that, "the vast majority of the population of pre-modern societies of Muslims participated in the normative truth-claims and vocabulary of the hierarchical cosmologies of Sufism," giving rise to "a common paradigm of Islamic life and thought" (Ahmed 2016:75). The cultural situation in Java-Madura-Lombok appears to have been less stable and more agonistic. Not most, but some of the mystical Javanese verse forms known as suluk continued to favor a monist and unreformed variety of Islamic mysticism. Some of the literature went further, "rejecting and ridiculing a legalistic approach to religion, tending to portray good works as of little benefit, and encouraging neglect of the obligatory duties of Islam" (Riddell 2001: 173; building on Zoetmulder 1995:230). The tides of shariah mindedness appear to have shifted in the early eighteenth century, under the influence of Queen Pakubuwana, the wife of King Pakubuwana I and a religious force in her own right. The Queen sponsored the creation of a normative-minded Islamic literature, including new versions of the story of Sultan Iskandar and the Story of Nabi Yusuf, as well as the even more influential Kitab Usulbiyah (Riddell 2001: 174). All these works emphasize scriptural and prophetic themes, but do so while "while singing the praise of Javanese rulers… in a distinctly Javanese royal environment" (ibid.). The complex interdigitation of Javanese and more normative-minded Islamic themes would remain a characteristic of Javo-Islamic literature well into the nineteenth century, with orthodoxy "defined in terms of its identification with Javanese kingship, rather than in terms of specific theological statements" (ibid., 177).
Cosmological Infrastructuring
The broader point here is that, until the nineteenth century, the "cosmological re-infrastructuring" (Ahmed 2016:82) here in Indonesia was less stable and cohesive than that Ahmed describes for the Balkans-to-Bengal region. There were three basic infrastructural differences between the two regions. The first was that, although tariqah made their way to the archipelago, libraries, hospitals, and houses of wisdom did not. One reason this fact is important is the medical sciences in large portions of the Muslim Middle east were zones in which the philosophical-cum-natural science current in Avicennan philosophy held its own by demonstrating its practical as well as epistemological worth (see Ahmed 2016:60). In the Indonesian archipelago, this remarkable stream in the Sufi-Islamic amalgam was almost entirely absent. There were no hospitals; there were no Islamic medical philosophers like Ibn Sina. In their stead, there existed a complex mix of Indic and folk medical traditions marked by multiple "traditions of knowledge," in Fredrik Barth's (1993) sense of the term, traditions of knowledge marked by incommensurability and rupture rather than "a common paradigm of Islamic life and thought" (Ahmed 2016).
A second cosmological infrastructuring that seems different in the two regions had to do with the arts. Spiritual poetry abounded in Southeast Asia, and some of it, like the celebrated suluk literature Zoetmulder (1995) has described, voiced Akbarian understandings of haqiqa truth. However, other arts involved in the conveyance of haqiqa truths to popular audiences owed as much to Ramayana tales with their Indic personalities as they did Islamic saints. These popular art forms could be and were often interpreted as part of a complex Islamic spectrum (see Woodward 1989) in a manner that parallels the poetry of Khwajah Ghulam Farid described by Ahmed, with its open references to Indic deities. Again, however, to speak of "a common paradigm of Islamic life and thought" as Ahmed does for the Balkans-to-Bengal region would, here in Indonesia, impose a greater cultural and hermeneutic consensus than the evidence justifies. Not merely a higher "register of divine truth" (Ahmed 2016:22) but a "non-Islamic" hovered at the edges of at least some "Muslim" spiritual traditions in the archipelago.
"The broader point here is that, until the nineteenth century, the 'cosmological re-infrastructuring' (Ahmed 2016:82) here in Indonesia was less stable and cohesive than that Ahmed describes for the Balkans-to-Bengal region."
A third and final difference in the cultural infrastructuring of the Islamic in the Indonesian archipelago was the relatively late-arrival – nineteenth and twentieth centuries – of an institutional equivalent of the classical Middle Eastern madrasa. In its prototypical Middle Eastern form, the madrasa was a college for intermediate and advanced instruction in the Islamic sciences in general, and of madhab-based Islamic jurisprudence (fiqh) in particular. In the Middle East, the first madrasa appeared in the tenth century, and by the twelfth century it had become "perhaps the most characteristic religious institution of the medieval Near Eastern urban landscape" (Berkey 2003: 187). From the perspective of Islamic law and ethics, the rise of the madrasa in Middle Eastern Islam was important because it facilitated a relative "recentering and homogenization" of Islamic knowledge and authority (ibid., 189), and a more fiqh-minded understanding of Islamic ethics at least in scholarly circles. Ahmed has reminded us that there was more to Muslim ethical imaginaries in the Balkans-to-Bengal region than jurisprudence, but fiqh nonetheless achieved a greater cultural salience than it did in early modern Southeast Asia. During its first centuries Islamic normativity in Southeast Asia had a "raja-centric" and popular rather than a madrasa-based and legal-minded cast (Milner 1995: 146, 217). A few Muslim scholars owned small digests that summarized a few features of Shafi'i law, the Sunni school of law long dominant across Southeast Asia. But until the rise of Islamic reform in the late nineteenth century, the careful study or robust enforcement of those legal traditions was virtually unknown.
Although late to the region, a madrasa-centered cultural re-infrastructuring did finally make an appearance in the nineteenth century, in part as a result of growing interaction with centers of pilgrimage and learning in the Middle East. From the middle decades of the nineteenth century onward, the Indonesian equivalent of the Middle Eastern madrasa, known locally as a pondok or pesantren, became a prominent feature on the social landscape and a major influence on Muslim ethical debates. Just as with classical madrasas in the Muslim Middle East, the study of Qur'an, the Sunnah of the Prophet, and fiqh-jurisprudence lay at the heart of the pesantren curriculum. However, very little of an Avicennan nature seems to have figured.
In the final years of the nineteenth century, the rapid establishment of pesantren across central and western portions of the archipelago insured that a well-organized if at first minority wing of the Muslim community developed a lettered familiarity with and commitment to fiqh and the new understanding of Islamic shariah it allowed. In the first decades of the twentieth century, this development converged with social change and anti-colonial ferment to spur the rise of organized movements for the implementation of a "legal supremacist" variety of shariah.
A New Muslim Paideia?
This last development may sound like an Indonesian variation on the Ahmedian theme of the modern ascent of legalist supremacism, beginning in colonial times but then continuing under the auspices of the Indonesian nation state. A key institution in this epistemological displacement, Ahmed argues (borrowing heavily from the scholarship of Talal Asad), was the modern nation state. Asad has argued that the nation-state's "enormous emphasis on law" (530) leads modern Muslims too to re-imagine their tradition in a way that reinforces an impoverished rather than capacious legal supremacism.
"But Indonesia suggests that this assignment of blame, and the Asadian equation of the nation state with religious law's reification, may be too simple."
But Indonesia suggests that this assignment of blame, and the Asadian equation of the nation state with religious law's reification, may be too simple. Not long after the network of pesantren boarding schools had been put in place and the conditions created for what one might have expected to be legal supremacism, the movement of Islamic reform known in Indonesia as Islamic "modernism" arose in urban areas across the region. Faced with the challenge of European colonialism, modernists in groups like the Muhammadiyah (established in Yogyakarta, Java, in 1912) concluded that the most effective educational instrument for the improvement of the Muslim community was, not the pesantren with its fiqh-centered curriculum, but the "Islamic day school" (Ind., sekolah Islam). With its classrooms, blackboards, and mix of general and religious instruction, the latter institution was modeled on Christian schools, which had been introduced by European missionaries in the early years of the twentieth century.
It is at this point that the story of modern education, nationalism, and the hermeneutics of the Islamic in Indonesia diverges rather significantly from Ahmed's Balkans-to-Bengal account. The modernist education that took hold across the archipelago was not just a matter of black-boards, class levels, girls' education, and a curriculum that included science, mathematics, and history. Modernist education involved all these things, but it was also a project for a new approach to Islamic ethics and the Islamic. This new Islamic was one premised on heightening Islam's transformative impact in the individual and society by linking Islamic values to modern learning, social welfare organizations, and thoroughly "modern" but still decidedly Islamic understandings of citizenship and social well-being. It would be a serious error to suggest that the resulting shift in hermeneutics amounted to the rise of legal supremacism.
"This new Islamic was one premised on heightening Islam's transformative impact in the individual and society by linking Islamic values to modern learning, social welfare organizations, and thoroughly "modern" but still decidedly Islamic understandings of citizenship and social well-being. It would be a serious error to suggest that the resulting shift in hermeneutics amounted to the rise of legal supremacism."
The modernists of course did not repudiate shariah. But they differed from their madrasa–based counterparts by insisting that a proper understanding of shariah requires believers to put aside medieval fiqh and return to the Qur'an and Sunna – and to do so with an eye brightened not just by textual literalism, but by modern science and other forms of learning. Here, in other words, was an Islamic modernism re-discovering elements of Avicennan science without explicit reference to Ibn Sina himself. The Muhammadiyah's founder, Ahmad Dahlan (1868-1923), had studied in Mecca and there developed an interest in reformist ideas, including those of the well-known Egyptian modernist, Muhammad Abduh (1849-1905). Like Abduh, Dahlan and his followers stressed the importance of ijtihad over pious conformity (taqlid) to classical schools of jurisprudence. Muhammadiyah scholars never developed a fully systematic justification for their legal methodologies. But they did explain the ethical grounds for their activities by invoking the long-recognized legal concept of maslahah or "public interest." They also insisted that maslahah interests were themselves derivative of the "higher aims of the shariah" (maqasid al-shari'ah). Developed centuries earlier in the Maliki school of law, in the late nineteenth and twentieth centuries the concept of maslahah was cited by Islamic reformists in many parts of the globe to justify public and private initiatives not addressed in classical fiqh, but regarded as of urgent ethical importance (see Opwis 2007; Feener 2007: 137).
In the case of the Muhammadiyah, maslahah principles were used to justify an even broader array of activities than was typical for Muslim modernists in other lands. No development illustrates this emphasis – and the powerful presence of an "Islamic" far richer than legal supremacism – more clearly than that most remarkable of modern Indonesian achievements: the establishment and spread of Islamic welfare associations. Viewed from a comparative Islamic perspective, Indonesia has the most "associationalized" variety of Islam in the world. Today the reformist Muhammadiyah has some twenty-five million members. It manages 12,000 schools, 167 institutions of higher learning, 421 orphanages, 345 polyclinics and hospitals, and a nation-wide bank. The "traditionalist" Nahdlatul Ulama is less centralized but is even larger, with estimated 40 million followers and some 30,000 schools. Here in practice is demonstrable evidence of a distinctive and maslahah-ized understanding of Islamic ethics.
Although they had not yet devised an explicit, tradition-based rationale like that Tariq Ramadan or Ibrahim Moosa (2001) would develop in the 2000s, or that Ahmed describes in his book, what the Muhammadiyah and other modern Indonesian Muslims have attemped from the 1920s onward was similar to what these contemporary intellectuals have discussed in their calls for a deep reform of modern Muslim ethics. Both efforts attempt to build a reformed Muslim ethics around two epistemic pillars: a maqasid-based understanding of the shariah, emphasizing the higher aims of the law rather than unchanging ethical rules; and a determination to acquire and deepen our understanding of the natural and social world, so as to insure that believers' efforts to realize the Islamic good move forward on the basis of empirical learning.
In the case of the Muhammadiyah, much of this new Islamic aspirational project was put in place avant la lettre, which is to say, ahead of the detailed normative work that some scholars might have regarded as necessary to justify the reform in explicit legal terms. Virtually all of it was also done without the benefit of a studied engagement with the philosophical Islam of Ibn Sina. But its method and its conclusions converged nonetheless with elements of Avicennan realism. And inasmuch as it did so, it reminds us that the impoverishing and essentializing of Islamic hermeneutics and knowledge that Ahmed sees as an inevitable consequence of the modern nation-state and education are not by any means intrinsic to these institutions. Rather than being unitary or (least of all) legal supremacist, the development of these modern institutions may support the rediscovery of a maqasid – and maslahah – based understanding of God's guidance and laws.
"The "traditionalist' Nahdlatul Ulama is less centralized but is even larger, with estimated 40 million followers and some 30,000 schools. Here in practice is demonstrable evidence of a distinctive and maslahah-ized understanding of Islamic ethics."
A New Hope and Capaciousness
I have suggested in this essay that Shahab Ahmed's book bears brilliant witness to the capaciousness of the Islamic in the Balkans to Bengal region. I have also suggested that his arguments are important for rethinking our understanding of the Islamic, as well as ways of knowing and living Islamically, today. However, drawing on the Indonesian example, I have also suggested that there is an unintended but significant imbalance to Ahmet's book. Its first five hundred pages take us through a dazzling world of poetry, philosophical Sufism, Avicennan naturalism, and, above all, an Islamic of love. The brilliance of these first five hundred pages makes the last forty pages' dark indictment of the modern Islamic all the more unexpected. It is as if our eyes don't have enough time to adjust to the darkness that Ahmet suggests modern education, the nation state, print culture, and Wahhabism have all ushered in. We end the book in a world of greatly diminished hope.
However, drawing primarily on the Indonesian example, but intending it be seen as representative of a broader world, I have suggested that the vision problems we have in the last 8 percent of the book may have less to do with our eyes than with the fact that Ahmed seems to have lowered his lamp settings when viewing the modern. The nation-state in at least some Muslim-majority countries and communities has not everywhere been an agent of epistemological and sociological impoverishment. Similarly, modern forms of education have not worked everywhere to reinforce legalist supremacism. Print culture and new forms of communication have been varied in their epistemological impact, but, contrary to what Ahmed argues (528), the result has not consistently been a narrowing of horizons.
"…if we engage in a simple, Avicennan-like mental experiment we can, I believe, quickly recognize that modern technologies of self and society have sometimes had notably salutary effects. The mental exercise I have in mind has to do with a striking absence in Ahmed's otherwise far-ranging book: a sustained discussion of the treatment, aspirations, and dignity of Muslim women."
Indeed, if we engage in a simple, Avicennan-like mental experiment we can, I believe, quickly recognize that modern technologies of self and society have sometimes had notably salutary effects. The mental exercise I have in mind has to do with a striking absence in Ahmed's otherwise far-ranging book: a sustained discussion of the treatment, aspirations, and dignity of Muslim women. However slow the transition, and however flawed its contemporary implementation, there can be little question that, for those who regard the equality and dignity of women as a social good, the rise of the nation-state with its chimeric promise of civic equality has slowly if not always consistently created a platform which some have used for the advancement of women's dignity. The same applies all the more to modern schooling. There the movement of women into higher education has had downstream effects on everything from women's employment and civic participation to the aspiration for companionate forms of marriage.
This gendered example reminds us that not all in modern times has been lost with print, the nation-state, and education. On the contrary, these developments have at times spurred a rediscovery of a higher-aims/maqasidi hermeneutic for understanding the Islamic. This claim may seem specious in the face of the rise of ISIS or the tragic erasure of history in the Masjid al-Haram in Mecca (see Ahmed 2016:533). But, today, as across the expanse of history, Islamic civilization is characterized not by a single shared paradigm but by a plurality of ethical aspirations and imaginaires, some of which seem locked in a battle for the heart and soul of the Islamic. However protracted some of its contests, today's culture wars are not by any means dragging all Muslims toward darkness. On the contrary, and as exemplified by Ahmed's own remarkable scholarship, they also regularly inspire hopes, dreams, and real ethical progress toward a renewed and capacious Islamic.
Berkey, Jonathan. 2003. The Formation of Islam. Cambridge: Cambridge University Press.
Feener, R. Michael. 2007. Muslim Legal Thought in Modern Indonesia. Cambridge: Cambridge University Press.
Milner, A.C. 1995. The Invention of Politics in Colonial Malaya: Contesting Nationalism and the Expansion of the Public Sphere. Cambridge, U.K.: Cambridge University Press.
Moosa, Ibrahim. 2001. "The Poetics and Politics of Law after Empire: Reading Women's Rights in the Contestation of Law." UCLA Journal of Islamic and Near Eastern Law 1:1-46.
Opwis, Felicitas. 2007. "Islamic Law and Legal Change: The Concept of Maslaha in Classical and Contemporary Islamic Legal Theory." In Shari`a: Islamic Law in the Contemporary Context, ed. Abbas Amanat and Frank Griffel, pp. 62–82. Stanford: Stanford University Press.
Ricklefs, M.C. 2012. Islamisation and Its Opponents in Java: c. 1930 to the Present. Singapore: NUS Press.
Riddell, Peter. 2001. Islam and the Malay-Indonesian World: Transmission and Response. London: Hurst & Company.
Woodward, Mark R. 1989. Islam in Java: Normative Piety and Mysticism in the Sultanate of Yogyakarta. Tucson: University of Arizona Press.
[1] All page numbers are from What is Islam (Princeton University Press, 2016) unless otherwise noted.
Posted in Anthropology, Contemporary Islamic Thought, From the Field, Islamic Thought, Politics & Society
Indonesia, Islam, modern ethics, Shahab Ahmed, What is Islam


text:
Q: Move S3 files to Cloudinary I want to Close my S3 bucket and I decide to move all the images to the Cloudinary. The Total files size is around 200GB. Is Cloudinary or AWS Provide any service to move the files?

A: You can upload resources from s3 by either using auto-upload mapping which will upload it lazily or simply using the upload API and uploading them in a loop.
More information here: https://support.cloudinary.com/hc/en-us/articles/202520882-How-can-I-migrate-my-images-from-my-own-S3-account-into-Cloudinary-

redpajama_set_name: RedPajamaStackExchange


text:
delirious band net worth
he was born on 14 Apr 1925 New York, United States, Her Father Name Not Know And Mather name Not Know, Rod Steiger is an American Actor in … collapse. Country of origin: Germany Location: Hamm, North Rhine-Westphalia Status: Active Formed in: 1990 Genre: Thrash Metal Lyrical themes: N/A Current label: Armageddon Music "Delirious: My Journey with the Band, a Growing Family, and an Army of Historymakers" tells about Martin's childhood days growing up in a middle-class Christian home in England. Facebook. Delirious? Skip to content. On November 22, 2009, at Season 8 finale Three-Fisted Tales Delirious and UltraMantis Black defeated Delirious' former team mates Hallowicked and Frightmare to earn their third point, which means that they can now challenge for the Campeonatos de Parejas. Close search. He worked as an Aircraft Structural Engineer for five years. He married Anna, a pastor's daughter, and became involved in his church's outreach It was then that Delirious… Continue to the next page to see Joseph Baena net worth, estimated salary and earnings. A look into Martin Smith's net worth, money and current earnings. Email. 1.
H20 Delirious has never revealed his face.
Official website o… Led by a young artist who plays and sings with an impressive degree of seasoned maturity and passion, the Marcus King Band play a hearty mixture of soul, blues, rock, and jazz, with Marcus King fronting the group on lead vocals and guitar. The official merchandise shop of H2o Delirious. However, according to reports, SK Telecom T1 currently pays Faker $2.5 million per year. Eddie Cibrian: Birth Facts, Family, and Childhood He was born on Rod Steiger is an American Actor, Are looking Rod Steiger Net Worth, Height, Family, Age, Weight, Biography & Wiki? King was born in Greenville, South Carolina on March 11, 1996.
Coupled with his merch, Jason Mask is also available, which sells for $80 on selected sites. He dated the sister of H20 Delirious for almost eight years and would become like a brother to Delirious during that time.
It's hard to believe that the once-famous pop band is back on tour, but here we are. Delirious merch is available on his official website h2odelirious.com. It consists of band members Andreas Supplie (Guitar), Markus Keller (Drums), Markus "Betty" Bednarek (Vocals), Christian "Spletty" Splettstößer (Bass), Alex Cwiertnia (Guitar) and have their beginnings from Testament, Forbidden and Heathen and melodic elements from Blind Guardian and Gamma Ray. Discover how much the famous Music Producer is worth in 2020. The official merchandise shop of H2o Delirious. He made all this fortune only through his amazing gaming skills.
Short Resignation Letter Effective Immediately, The Winner Within Audiobook, Connover's Colossal Asparagus Seeds, Rent A Center, Basketball Press Defense, Green Light, Red Light Lil Tecca, Angels And Airwaves - The War, Diy Bed Tent, Aurora - Conqueror, Corbin Bleu Height, Two Friends Youtube, Microsoft Paint 3d Library, Spoon I Can T Give Everything Away, Persuasive Speech Topics About Mental Health, Flyers Vs Penguins Playoffs 2012, Something Rotten Songs, Rod Blagojevich Now, Netball Kit Builder, Kara's Party Ideas, Kane Williamson Centuries, St Simons Island Real Estate Rentals, Mexico City Police Department Phone Number, Dodge Durango Reviews, Wiley Login Author, Benjamín Arellano Félix Hija, Social Trends 2019, What Happened To Kevin Leman Podcast, Healthiest Milk Alternative, Firangi Hit Or Flop, Explain Sentence Structure, California Tax Return Selected For Review,
Proudly powered delirious band net worth


Grey Music Project (or more commonly known as "Grey") is a production duo with a an 11 year discography of influential music spanning multiple genre's and weathering several shifts in ideology. They have released on classic imprints like Guidance, Fair Park, and Blunted Funk; but are most notably recognized for thier contributions to the label they co-manage Harmonious Discord. The Grey sound utilizes live instrumentation and complex synthesis to craft lush atmospheres that are propelled by razor sharp bass programming. A deep dance-floor focus ensures that each release is as viable in the club as it is in headphones.
The music project consists of Sean Anderson and Eric Reeves; two Texas natives that have never lived within 100 miles from each other. Luckily, powerful technology and cheap gas at HEB allowed for the distance to never be an issue. Growing up in the studio together and maturing as a project allowed them to gather their own strengths while developing a sound that was uniquely Grey.
In 2004 they showcased their live act opening for John Tejada, with live vocals and multiple controllers they proved they were just as compelling on stage as they were behind the pots and faders. Also in merely a year later they were featured on Balance 03 mixed by Ben Korbel; a compilation that received critical acclaim.
In 2008, Eric and Sean began their solo projects which showcased a vastly different sound than the Grey project. Sean began performing live as PointBender and is currently releasing a heavy rotation of selections on labels like Thoughtless and Musical Missionary. PointBender is also a highly in demand live act recently opening for M.A.N.D.Y, Seth Troxler, Tanner Ross, and others. Eric has been pushing his relentless bass driven masterpieces with showcases on Mynt and Alterimage and has also just recently premiered his new live set that promises to be a next level adventure.


text:
Close Brothers
Close Bros sells specialist fund firm as profits rise
Investment Adviser
By Dan Jones
Close Brothers has announced the sale of specialist asset management business Olim Investment Managers after reporting a slight increase in pre-tax profit for the year to July 31.
Close's pre-tax profit for the period rose 4 per cent to £228.5m, enabling it to hike its dividend 7 per cent to 57p per share, but the company did warn of "challenging" conditions, particularly in asset management.
Asset management adjusted profit fell 19 per cent to £14.4m, though a large part of this fall was due to external factors such as the sale of a corporate advice business. Net inflows fell from £700m to £500m nonetheless.
Close said it had agreed to sell Olim following its financial year-end to VCT provider Albion Ventures. The business accounted for £900,000 of Close's 2016 profits, and £490m of its £8bn in managed assets. Albion will now take responsibility for a business which encompasses the Close Olim UK Equity Income fund and the Value and Income investment trust.
Elsewhere the company's securities business, Winterflood, produced £19m in operating profit, down 23 per cent but a result which Close said was successful. Trading activity increased in the second half of the period due to the UK vote to leave the EU - a vote which close has, for now, shrugged off.
"To date, we have seen little direct impact on our businesses from the EU referendum result but we continue to monitor developments closely," Close said.
The banking business, which provides the bulk of Close's revenue, reported an adjusted operating profit of £223m, up 7 per cent. Stephen Hodges is now to step down as chief executive of the division after more than three decades, Close said, to be replaced by group chief executive Preben Prebenen.
"Although markets and the economy remain uncertain, our strong balance sheet and established business model give us confidence that we can continue to support our clients, invest in our business and generate returns for our shareholders," Mr Prebensen said.
Close Brothers records increase in net inflows
Close Brothers Asset Management appoints CEO
Income investing in a world of higher inflation
Aviva subject of thousands of Fos complaints
Chancellor warns against declinism in growth-focused speech
FTSE 100 near record high after GDP report


text:
Top 10 Video Game Soundtracks: Part 2
I must admit that I peeked at Shadow's list before finalizing my own. I did have the games in my head, but I hadn't ranked them yet. We have a few of the same choices, but the more notable commonality is that we're both pretty biased towards Super Nintendo (though Shadow has a few NESers, as well), which I think is a sign of our age. I'd be willing to wager that younger gamers' lists would tend to include more Playstation titles.
While I like to think that we have pretty good taste in music, I'm sure a major component of this is the nostalgia factor. Sure, many of these games have awesome soundtracks, some of which have been performed by orchestras and quite beautifully rearranged, but when it comes to art, "best" is relative. Regardless, here are my picks:
10. Zelda II
Ok, definitely not the most renowned of the series, but they gave it a good shot. While The Adventure of Link felt more constraining and difficult (in a bad way) than its predecessor, I really thought the soundtrack was very good, excepting the town music, which was a bit on the dull side. The Palace Theme was even carried over to Super Smash Bros.: Melee.
Favorite Titles: Palace Theme, Title Theme
9. E.V.O. Search for Eden
This is one of my more underrated picks, I think. Throughout the years I've played through it quite a few times; even partially in Japanese. It was a solid game all around, but perhaps didn't make it due to its original (hence risky) concept. The thing I loved about this soundtrack was its versatility. Mysterious, sad, tense, lighthearted - there were tracks for quite a number of different moods, and each fit perfectly.
Favorite Titles: The Ocean, Dinosaur's Land 2
8. Ys III: Wanderers from Ys
Another underrated SNES game. Although I've never played any of the other Ys games, I enjoyed this one quite a bit. Its soundtrack was very apt, with music both exhilarating and creepy.
Favorite Titles: Ilvern Ruins, Boss Battle, Lava Pit
7. ActRaiser
Ah, finally a more popular title! ActRaiser has been recognized both for its excellent soundtrack and overall high quality. Not only did the game include graphics that were crisp and nice for its time, but it offered variable gameplay - some parts being overhead shooter/sim type levels and some taking the form of side-scrolling adventure stages. Likewise the music ranged from blood-pumping epicness to the calmer "watch your civilization grow"-type piece "Birth of the People."
Favorite Titles: Filmore, Bloodpool, Birth of the People
6. Soul Blazer
Back to the underrated. Soul Blazer is another one that I've revisited several times. Often compared to the Illusion of Gaia and Terranigma (considered the same series by some), Soul Blazer shares similar story and gameplay elements to ActRasier, as well. You must free the souls of those imprisoned by a mysterious evil force, and rebuild the world!
Favorite Titles: Lonely Town, Leo's Laboratory, World of Demons
5. Lufia II
From here on in all of my picks are pretty popular games. The Lufia (Estpolis in Japan) series may not have the largest fan base, but its fans tend to be rather enthusiastic. I had a hard time choosing just a handful of favorites from this one. The emotions! Such a good game!
Favorite Titles: Sinistral Battle Theme, Grief, The Last Duel, The Mystery Lady
4. EarthBound
Known as Mother 2 in Japan, this one has a cult following in America, and for good reason. Perhaps one of the quirkiest RPGs ever developed, it did everything right. Cute and visually appealing sprites, memorable characters and enemies, superb story, and ever-fitting music. What I mean is that every track fit. EarthBound may not be a soundtrack I would choose to listen to on my iPod, but when you're playing it, every track sets the scene and mood perfectly.
Favorite Titles: Onett, Boy Meets Girl, The Jolly Flying Man
3. Final Fantasy IV
Also known as Final Fantasy II in America, this was one of the relatively earlier works of genius composer Nobuo Uematsu. I hear we're up in the double digits now. This was one of the earliest "good" RPGs that I ever played. By that I mean that it had an interesting story, characters that I cared about, and a soundtrack that I really enjoyed listening to. Its Boss Battle made a guest appearance in Super Mario RPG. And hey, it even gets a reference in Scott Pilgrim vs. the World.
Favorite Titles: Red Wings, Boss Battle, Golbez, Theme of Love, Melody of Lute
2. Final Fantasy VI
I wasn't as kind as Shadow and decided to allow Final Fantasy two slots on my list. Not sure what I can say about this one that hasn't been said. It was a masterpiece all around. I'm just nervously waiting for them to re-release a crappy 3D-ish version for the DS. If you haven't played this game you must not be an RPG fan.
Favorite Titles: The Decivise Battle, Cyan's Theme, Aria Di Mezzo Carattere, Epitaph
1 Chrono Trigger
One of the best games of all time, period. Graphics that were top-notch for SNES, awesome characters, amazing story, immense replayability, and outstanding music. I'm glad Square didn't milk this one for a bajillion sequels, because it would have been cheapened.
Favorite Titles: Corridors of Time (Zeal), Yearnings of the Wind (600 A.D.), Chrono's Theme, Frog's Theme, Ayla's Theme
And those are my picks. How about you?
Posted by Blue Shoe at 5:50 PM
Labels: actraiser, chrono trigger, earthbound, EVO, final fantasy, lufia, music, soul blazer, the legend of zelda, video games, ys
Andrew March 3, 2011 at 4:55 AM
Yeah this list is personal enough to be "favorite" more than "best". The first thing I think when reading it is, "Oh, I guess Paul didn't play Secret of Evermore when he was a kid". Good soundtracks all around though.
Blue Shoe March 3, 2011 at 5:53 AM
Hey Andrew - yeah, definitely "favorite" rather than "best." I think "best" is just as subjective in this case, though.
Yeah, I really liked Secret of Evermore! I guess its music didn't really stand out for me. All the other games I can remember tracks off the top of my head, but "hear" any from SoE.
Julz March 3, 2011 at 2:16 PM
yay Chrono trigger! Glad it ranked where it deserves to be :)
Shadow Tiembi March 3, 2011 at 11:35 PM
I'm not surprised FFVI, Earthbound, and Chrono Trigger made your list. I am surprised E.V.O. and Zelda II did. I figured you'd definitly have A Link to the Past on there...didn't see Zelda II coming. I had also (incorrectly) guessed that Secret of Mana and Terranigma would make your cut. Possibly a Dragon Warrior/Quest game, too.
Like you said, nolstalgia plays a big part in our choices. The Goonies II may not have been the greatest game of all time (though it IS solid)...but hearing those 8-bit tunes instantly takes me back to a simpler time.
Also...ever play Chrono Cross?
Blue Shoe March 3, 2011 at 11:41 PM
I considered A Link to the Past, but aside from the main song (that's featured in some form in every Zelda game) none of its tracks really stood out to me as much as the Palace theme from Zelda II.
E.V.O. I'm not sure what to say. I think it's a great game that a lot of people missed out on.
Secret of Mana I also considered, but same thing...off the top of my head I couldn't really think of any songs (except the Dwarf city one) so I left it out. Terranigma I never got all the way through, and Dragon Quest was okay, but I only played one of them.
Maybe I'll give the Goonies II a shot later.
And Chrono Cross - yeah. Kind of like Final Fantasy VII in my mind. I remember enjoying it and thinking it was a good game, but nothing really stood out for me. I barely remember the characters or the story and the music doesn't stand out in my mind. Yet everyone else seemed to love it.
health websites March 25, 2013 at 10:40 AM
This was a good article actually, gaming music needs more recognition, and shouldn't be lost in time. It's amazing to see them re-orchestrate old tunes.
Niks June 8, 2014 at 6:20 AM
Cool songs playlist :)
Lana June 9, 2014 at 9:08 AM
Ahh, loved the Zelda soundtracks :D my kids love musical background from Freezeria flash game. and My husband loves World of Warcraft soundtracks
Being a Better Blogger Pt. 2
Lonely Japan: Tonkatsu
Just Eat It: A Kinkan Primer
Name the movies
Seasons' Greetings
Jori Jori Bomb
Go WEST! (and south a bit)
Intense Video
Earthquake, three days later
Big One!
Green Tea Time
My friend Steve
The vitamin C is a lie
Just Another Manga Monday #7
Pedestrian Rage
Kinda Cool Commercial
Japan and My Tonsils: The Healthcare Strikes Back
Bizarre 1987 Commercial


Dan Vogel: shredding Mormon apologetics, yet again.
Maybe you should research that Jeff. Vogel has lots of stuff out there refuting Mormonism.
Just look up Dan Vogel on youtube and you will see numerous videos debunking Mormon claims. Of course, you would never watch any of them, now would you? LOL!!!


text:
Local Made
Politriks
The Story Of A 'Kayayo' Who Just Graduated From University Will Encourage You To "Push Harder"
by Merve Sevinc
While graduation day was special for each member of the class of 2018, for Teni Agana 18, it was a day of a breakthrough. The simplest things are sometimes our greatest motivators. In Teni's case, it was a photo of someone's college graduation day.
"I found the picture as a child, and I kept it on me at all times," said Teni, whose father passed away early on in her life. "I really wanted to be that person someday and even though my family could not afford to pay my fees, I was ready to do what it takes. So I knew I had to find a way to fund my education myself."
Teni's strong drive to become a college graduate someday propelled her to make some tough choices. Every vacation while in high school, rather than stay with her family in Bolgatanga in Ghana's Upper-East Region, she chose to live and work at Bantama market, Kumasi in the Ashanti Region, as a kayayo ( head porter), to pay her tuition and boarding fees.
🔥CLICK HERE AND SIGNUP TO WIN BIG MONEY FROM BETWAY🔥
Her hard work and perseverance carried her through high school, and eventually got her a spot at Ashesi University, as a MasterCard Foundation scholar. Today, Teni is a model representation of Ashesi's motto; scholarship, leadership and citizenship, and is a recipient of the Presidential Award, the highest award a student can receive at Ashesi. She did not only transcend academic barriers, but was determined to give back in any way she could.
"During my first semester, I failed a couple of courses, including Programming, because I had never used a computer before and I was then learning to type in coding class," she explained.
"Fortunately, staff and faculty especially my academic adviser were really supportive. They guided me to resources on campus including the Math and Writing resource centers. By my second semester, I had improved my grade point average from a 1.25 to a 3.0 (out of 4) and in subsequent semesters, made it onto the Dean's list".
Having known the power of scholarships as a scholarship recipient herself, she was instrumental in raising funds to see four girls through their senior secondary school education. She also led fundraising efforts to sponsor the education of 15 brilliant students from the Berekuso township, where she also teaches mathematics to children.
As a student, she served as a Mathematics tutor with the Berekuso Maths Project and Class tutor for Kayacare, an initiative that provides safe spaces for children of female porters in Accra's marketplaces.
Her long-term goal is to ensure that underprivileged children, especially girls with backgrounds like hers, have a support system to keep them from veering from their goal. She has been in those shoes and understands all too well how easy it is to get sidetracked.
"It is hard when you have worked so hard to earn some money and then you have to give it up for a long-term investment such as school. The reward isn't evident in the short-term and for many of us, it becomes an unrealistic goal and too much of a sacrifice. So it is easy to give up."
In her final year, Teni's senior's thesis was on creating awareness of the motivation and circumstances of kayaye in Ghana. She is passionate about minimizing the increasing number of girls from Northern Ghana who migrate to the streets of southern Ghana out of poverty.
She hopes to eventually build a school for kayaye girls to keep them centered on the importance of education, and to keep them off the streets and help them avoid risks associated such as rape.
She has already got some support from faculty and staff as well as her peers to help her achieve some of these goals.
In the meantime, Teni plans to continue to teach and coordinate activities for the children at the Berekuso Math Project for the next year as national service. Her story is one of the strongest testaments to the power of sheer determination, and goes to show that once you do not lose sight of the goal, anything is achievable.
"Whatever you can do or dream you can begin it," Boldness really does have genius, power, and magic in it.
Source: Ashesi
SUBSCRIBE TO WATCH NEW VIDEOS EVERYDAY
Facebook Twitter Email Telegram
Ghanaian Latest news
5 Ghanaian footballers who married in 2019
22 hours ago 22 views
How To Become A Successful Yahoo Yahoo Boy In Nigeria
1 year ago 3,170 views
7 wild photos of Peter Mensah of Spartacus fame who is a Ghanaian
Every Female Nurse Love Tonga. It's In Their DNA – Counsellor Lutterodt
11 months ago 264 views
Checkout Adorable Photo Of Buhari's Beautiful Daughters
67-Year-Old Woman Who Gave Birth After 40 Years Of Marriage, Holds Naming Ceremony (Photos)
All rights reserved. © 2019 NAIJweb•com™ Ghana news


text:
state-your-case
State Your Case: The Cowboys' George Andrie was a pillar of "Doomsday Defense"
George Andrie was an outstanding defensive end on an outstanding defense. Someone notify Canton.
Clark Judge
The Dallas Cowboys have four players from the 1960s in the Pro Football Hall of Fame, but their fans insist they should have more.
So they push linebacker Chuck Howley. And running back Dan Reeves ... linebacker Lee Roy Jordan ... and offensive lineman Ralph Neely. There are even some behind a Don Perkins campaign.
But almost no one mention defensive end George Andrie. And that's a mistake. Along with Hall-of-Famer Bob Lilly, Andrie was a pillar of the famed "Doomsday Defense" that took Dallas to the 1966 and '67 NFL championship games and Super Bowls V and VI.
A sixth-round draft pick in 1962, he began his career as a left defensive end but switched to the right side in 1964. Overshadowed by Hall-of-Fame defensive tackle Bob Lilly, Andrie nevertheless became one of the greatest defensive players in Cowboys' history and one of the top defensive ends of his era.
At 6-feet-6 and 250 pounds, he had the size and strength to play the run and the speed to collapse the pocket. He was a four-time All-Pro and five-time Pro Bowler who led the Cowboys in sacks from 1964 through 1967, including a team-high 18-1/2 in 1966.
If that sounds like a lot, it's because it was. Andrie accomplished it in a 14-game season, and his total – unofficial, of course (sacks weren't recognized as an official NFL statistic until 1982) – not only led the league; it broke a three-year hold by Rams' Hall-of-Famer Deacon Jones.
According to the Cowboys' statistics, Andrie accumulated 97 sacks in his career and had a string of eight consecutive games with one, the fourth longest streak in franchise history. He also had a string of 112 consecutive starts, missing only two games in his 11-year career because of a dislocated elbow in 1963.
"He was a poor man's Doug Atkins," said NFL historian John Turney of Pro Football Journal. "Tall, long arms, could take on blocks and run well."
Hall-of-Fame voters constantly talk about Canton candidates saving their biggest moments for their biggest games, and Andrie passes the test. In the frigid 1967 championship game, otherwise known as "The Ice Bowl," he returned a Bart Starr fumble for a touchdown with the Cowboys trailing 14-0.
Dallas would lose, 21-17, on Starr's 1-yard sneak in the closing seconds, but don't blame Andrie. The Cowboys sacked him eight times that afternoon, with two-and-half credited to Andrie. He also scored six of their 17 points.
In Super Bowl V, a game marred by penalties and turnovers, he sidelined Baltimore quarterback John Unitas with a shoulder tackle in the second quarter. Then, a year later, he intercepted San Francisco's John Brodie in the NFC championship game, returning the ball to the 49ers' 2-yard line to set up a game-winning Calvin Hill TD.
"George was one of my greatest finds," said former Dallas personnel director and Hall-of-Fame inductee Gil Brandt.
After retiring, he was among a group of former players to sue the NFL, claiming that the league knew that repeated blows to the head could cause encephalopathy, a degenerative brain disease. Experts have linked CTE to dementia, among other conditions.
Andrie died in August, 2018, from what his family said was dementia. He was 78.
George Andrie was never a Hall-of-Fame finalist or a Hall-of-Fame semifinalist. He isn't among the 22 members of the Dallas Ring of Honor, either, and there's something wrong there. He was part of a legendary defense that drove the Cowboys to championship games and made them "America's Team," yet he hasn't been recognized by Canton or the Cowboys for his accomplishments.
By now, you'd think someone would make that happen. But you'd be wrong. George Andrie deserves better.
Why Hall-of-Famer Jim Brown has no equal when it comes to respect from his peers
By Clark Judge
"Senior Bowl" takes on a new meaning Sunday in New Orleans for Brady, Brees
By Ron Borges
Hall's David Baker: The "real challenge" of Class of 2021 elections for Hall, voters
The New England Patriots finished first in Rick Gosselin's annual NFL special teams rankings -- the 15th time in the last 22 years they have finished in the Top 10
By Rick Gosselin
The only pure placekicker ever to win NFL MVP honors deserves Canton's attention
Playoff Judgements I: Why Tom Brady may not be enough for Tampa Bay to solve Saints
The Sunday GPS: Tennessee again? It's deja vu all over again for Ravens, Jackson
The Weekend GPS: In Tennessee, it's deja vu all over again for Ravens, Jackson


text:
Santa Monica's first Art of Recovery projects come to life to connect the community through the Arts
Cultural Affairs is accepting submissions from Santa Monica nonprofits, businesses and Los Angeles artists for art and culture projects as part of the City of Santa Monica's economic recovery efforts
As part of the City of Santa Monica's Economic Recovery Task Force, Cultural Affairs has launched a new Art of Recovery initiative to harness the power of the arts in the City's economic, community, and health recovery efforts. Inspired by the WPA-era's Federal Art Project, this initiative will fund artistic works and creative projects that will strengthen and connect Santa Monica.
Art of Recovery is launching with a pair of projects at some of the City's most notable locations, Main Street, Santa Monica Pier, and Downtown. Local artists will transform the plain k-rail concrete safety dividers that line Main Street's al fresco dining and retail experience into colorful works of art to create a vibrant destination and corridor. To celebrate Dia de Los Muertos, Santa Monica Pier and Downtown Santa Monica will feature larger than life sculptures of La Catrina, the grand dame and iconic holiday figure, by Los Angeles-based artist Ricardo Soltero from Saturday, October 31, through Monday, November 2. Come take a look on the Pier and Third Street Promenade this weekend. Throughout the coming year, additional projects across the City will be announced and unveiled on a rolling basis.
La Catrina sculptures by artist Ricardo Soltero. Photo provided courtesy of Downtown Santa Monica, Inc.
"The arts have the power to transform our City and communities during these uncertain times," noted Shannon Daut, City of Santa Monica Manager of Cultural Affairs. "Artists and creatives can develop solutions that are inventive, compelling and engaging, and we want to provide them with the space, flexibility and support as we work together as a community to safely reopen and rebuild."
Projects funded through Art of Recovery will focus on three main priorities: economic recovery, community connectedness & restorative justice, and public health & safety, with the goal of creating lasting change in the community's health through vibrant public spaces. The program aims to strengthen the local network of artists, nurture connections between artists and other sectors, and build cohorts of learners focused on integrating the arts and artists into community efforts. Participants will have the opportunity to participate in meetings to learn together and collaborate on the approach to accomplishing the work.
All Los Angeles County-based artist collectives and artists at all stages of their career, as well as businesses and nonprofits with an official address within Santa Monica city limits are eligible to apply. Businesses and artists can apply with a proposal collaboratively or independently, and Cultural Affairs can provide matchmaking to connect artists, business groups, and community groups. Submissions will be reviewed and implemented on a rolling basis through June 30, 2021.
For more information on Art of Recovery and to submit a Letter of Intent, please visit santamonica.gov/arts/artofrecovery. To receive notices of arts opportunities from Cultural Affairs, such as programs like this, fellowships, residencies, calls for proposals, and more, sign up at bit.ly/ArtSaMoOpportunities, and click on 'Artist Opportunities'. Santa Monica remains committed to the health and wellness of the community and is taking extra precautions to ensure the community feels welcome and safe. When visiting Santa Monica, face masks are required and please practice social distancing. Art of Recovery proposals must adhere to the County of Los Angeles Public Health safety guidelines that are in place at the time of the application.
Alexandra Applegate2020-11-02T15:58:59-08:00October 28, 2020|Cities, Economic Development, Local Government|


Many staff get into comfortable habits on the phone and stop pushing themselves. All salespeople that use the phone can constantly improve and this course shows the secrets and strategies of experience telemarketers and telemarketing managers.
Many staff get into comfortable habits on the phone and stop pushing themselves. All salespeople that use the phone can constantly improve and this event shows the secrets and strategies of experience telemarketers and telemarketing managers.


Deposition Author(s): Sheriff, S., Bajorath, J.
The x-ray structure of an anti-tumour antibody in complex with antigen.
Jeffrey, P.D., Bajorath, J., Chang, C.Y., Yelton, D., Hellstrom, I., Hellstrom, K.E., Sheriff, S.
The crystal structures of the murine BR96 Fab and its human chimera have been determined in complex with the nonoate methyl ester derivative of Lewis Y (nLey) at 2.8 A and 2.5 A resolution, respectively. BR96 binds the carbohydrate in a large pocket which is formed by residues of all CDR loops except L2. The binding of the carbohydrate is mediated predominantly by aromatic residues in BR96. Analysis of the structure suggests that BR96 is capable of recognizing a structure larger than the Le(y) tetrasaccharide, providing a possible explanation for its high tumour selectivity. The structure provides a rationale for mutagenesis experiments that have resulted in BR96 CDR loop mutants with increased affinity for nLey and/or tumour cells.
Chang, C.Y.,Jeffrey, P.D.,Bajorath, J.,Hellstrom, I.,Hellstrom, K.E.,Sheriff, S.
Bristol-Myers Squibb Pharmaceutical Research Institute, Princeton, New Jersey 08543-4000, USA.


text:
institutions and locations
imprint date
author of the publication
author of the artwork
author of the text
person in the document
year's volume
author's catalogue
collective catalogue
author's invitation
subordinate document
collective invitation
exhibitions with document
placed in
Olaf Hanel: Výběr z tvorby (document)
Olaf Hanel: Výběr z tvorby
imprint date: 1999
publisher: Západočeská galerie v Plzni
type of document: Author's Invitation
language: czech
The Fine Art Archive
The Fine Art Archivecollects, processes and makes available materials on contemporary art.
Náměstí Smiřických 49, 281 63 Kostelec nad Černými lesy
ID - 26639327, bank - 187566169/0300
office phone – 222 942 718
www.artarchiv.cz
Alphabetical list of persons A B C D E F G H CH I J K L M N O P Q R S T U V W X Y Z
Alphabetical list of documents A B C D E F G H CH I J K L M N O P Q R S T U V W X Y Z
Alphabetical list of events A B C D E F G H CH I J K L M N O P Q R S T U V W X Y Z
Alphabetical list of groups A B C D E F G H CH I J K L M N O P Q R S T U V W X Y Z
Alphabetical list of institutions A B C D E F G H CH I J K L M N O P Q R S T U V W X Y Z
Alphabetical list of terms A B C D E F G H CH I J K L M N O P Q R S T U V W X Y Z
Work available under a Creative Commons license
Give the author credit-Non-commercial use-Share-Alike 3.0 Unported licence Czech Republic
Archiv supported by:


A Data and Safety Monitoring Board (DSMB) is a committee of experts responsible for reviewing clinical trial data on an ongoing basis to ensure the safety of study subjects and validity and integrity of the data. Members should be independent, with no vested interest in a specific treatment. A DSMB reviews evidence of adverse events and interim treatment outcomes to recommend whether trials should be continued, altered, or terminated. To do so, a DSMB must have access to "unmasked" data during the course of a trial, meaning that members know which subjects are in which treatment group. This study seeks to determine the extent to which DSMBs met National Institutes of Health (NIH) guidance, identify any challenges to DSMB effectiveness, and contribute to the Office of Inspector General's body of work concerning clinical trials and human subject protections.
We reviewed the extent to which DSMBs met NIH guidance and identified any challenges to their effectiveness. According to general NIH guidance, DSMBs (which are composed of relevant experts) should meet regularly to review interim trial data and make recommendations concerning the trials' continuation or termination. Our findings are based on the population of 44 NIH-funded Phase III multi-site clinical trials completed in 2009 and 2010 that entailed potential risk. We reviewed NIH guidance and DSMB policies; documentation regarding DSMB meetings, including membership rosters and recommendations; surveyed DSMB members and principal investigators; and interviewed NIH staff and DSMB stakeholders.
DSMBs met general NIH guidance. They met regularly, and 91 percent of meetings resulted in a recommendation to NIH. DSMB members represented multiple disciplines and had significant experience. Most DSMB members identified themselves as either clinicians or as clinical trial experts. However, DSMBs face some issues. NIH participation in closed DSMB meetings diminishes the appearance of independence; not all Institutes and Centers (IC) policies reference DSMB access to unmasked data; and NIH faces challenges in recruiting and training DSMB members.
NIH should (1) direct ICs to articulate the circumstances in which IC staff should participate in DSMB meetings, (2) direct ICs to explicitly reference DSMB access to unmasked data in their DSMB policies, and (3) identify ways to recruit and train new DSMB members. NIH concurred with all three recommendations.


Danica is the most flawless gown, made from luxe patterned sequins fabric with a subtle scoop plunge neckline, side slit & open back. Turn heads and feel like a total babe in this breathtaking mermaid gown. Fabric has minimal stretch. Danica can be custom made to your exact measurements & is available in more colours. E-mail info@anofficial.com if you would like this dress in a different colour!


text:
There Are 10 Ways to Feel About SantaCon
December 10, 2013 By Daniel Maurer
(Photo: Daniel Maurer)
As SantaCon gets ready to pop off in the East Village this weekend and its organizers helpfully remind their ruddy-cheeked followers not to pee on things or, uh, rape people, the LES Dwellers have posted the above signs around the Lower East Side. We're not the only ones who've noticed them. Redditors are opining about the humbuggy postings, and — as you can guess — there's a whole toy bag of opinions about SantaCon. Where do you fall on this spectrum of lovers and haters?
1. The person who hates SantaCon because its participants are bridge and tunnel.
"How is a horde of people who generally (come on you have to give me this one) come in from Long Island and Jersey to barf all over the place for an afternoon considered the "collaboration" that is inherent to the fabric of the city?"
2. The person who hates SantaCon because it represents the tweeification of NYC.
"I literally can not think of a single local who enjoys it, and Santacon is emblematic of a very different, very twee culture that slowly started emerging in New York around 2005 or so."
3. People with horror stories about past SantaCons.
"Some random girl tried to steal my fiance's purse and when I confronted her she started going off on me. I told her how full of shit she was and grabbed the bag out of her hand. She then proceeded to cry and throw up all over the floor."
"We found eight iPhones on the floor that night, after we closed. The next day, most people called to accuse us of stealing their phones only to then ask us if we would kindly hold on to them till they came back into the city to drink the next weekend. Maybe if you didn't try storing it in your whore-elf costume you wouldn't have had this problem."
"It really is terrible almost got into a fight because two bros wanted to act like drunk idiots and go crazy and almost hit my girlfriend while jumping around. Had to push the guy out of the way to make sure he didn't hit my girlfriend. Had the nerve to get upset."
4. The drinker who thinks SantaCon is amateur hour.
"I live in the East Village BECAUSE I want to live on a street with a ton of bars. My problem with santacon is that is totally fucking ruins said bars."
5. The person who's like, what about the children?
And I hate to think what children think when they see multiple drunken Santa's fumbling around the streets of New York and vomiting and passing out. Come one, we may be adults, but don't ruin the holidays for the kids.
6. The person who doesn't really like it but thinks the LES Dwellers are worse.
"Not the biggest fan of SantaCon, but LESdwellers members are a bunch of whining NIMBY's. Don't want to live on a street with a ton of bars? Don't move to the fucking LES."
7. The person who enjoyed it until it got big.
"I am a local who has done it since 2006 and (used to) enjoy it. it's the non-locals who have ruined it."
8. The person who thinks SantaCon is part of what makes NYC great.
"He's one of the cool locals who was here before you and doesn't realize that NY is so great b/c of the ever-evolving diverse group of people that collaborate into what makes NY; New York."
9. The person who's like, ef the haters.
"You guys can anti-Santacon circle jerk all you want but it's not going to stop me and a bunch of other people from going out and having a great time. This sub is so dramatic about it. Do you guys hate St. Patrick's day just as much? Because it's the exact same thing.
10. The person who straight-up loves every single thing about SantaCon (possibly a troll)
"I didn't go last year, but the year before. I thought it was great. I rolled with my crew of hoe-hoe-hoes and my purse of candy canes to give out to random children (made it rain, y'all). I also dropped off cans of food at one of the bars that was collecting, (keepin' it real). Drunk people can be so friendly…. I still think about you cute drunk girls who kissed me and said I was beautiful while I tottered my way home! And half naked santa… I'm sorry I was so drunk and insisted you take a picture with me in your lap. You looked really confused in the picture upon review when sober.
I never saw the people urinating / vomiting in the streets, but really, they made a nice event terrible. I wish the entirety of Santacon didn't get such a bad rap from people who can't handle themselves in public."
Tags: Bars + Restaurants, East Village, les dwellers, Lower East Side, santacon, Williamsburg
« There Was Another Possible Hate Crime and 'Appalling Attack' in Williamsburg	» Todd P Just Dropped a Slew of Deets About His New Venue, Trans-Pecos


How to uninstall Avira System Speedup 2016 is also one of the hottest questions online. Technically this application doesn't belong to antivirus software. It is used for system optimization, speeding up the performance so that users can reach a high efficiency on their PC.
Through out the life of your PC, it accumulates programs, logs, junk files, cookies and other scraps that stick around long after they are needed. All they really do is weigh down your PC's memory and processor. Maybe you have already tried removing unwanted files but got no relief from the persistent slowness of your PC. That's because you haven't reached the glut of temporary files, bad Registry entries and runaway processes beneath the surface. Those of Avira System Speedup may be somewhere you don't know how to safely, completely track down.
So, to perfectly uninstall Avira System Speedup 2016, this instruction would be very useful to you. Either you want to go through the manual process by yourself or get help from a cleaning tool, you can have it.
3. In the currently installed programs list, locate Avira System Speedup (Do the same to Avira Launch later) and double click it to start the removal. It will automatically finish the removal within a few minutes.
5. It will be displayed with another window, successively unfold HKEY_CURRENT_USER > Software, delete the Avira folder (everything inside belongs to the program) to fully uninstall Avira System Speedup 2016.
3. Likewise, in the currently installed programs list, locate Avira System Speedup (Do the same to Avira Launch later)and double click it to start the removal. It will automatically finish the removal within a few minutes.
5. In the Registry Editor window, find HKEY_CURRENT_USER/Software/Avira, right click it and select "Delete" to fully uninstall Avira System Speedup 2016.
3. A list of all installed programs appears in the right pane. Choose Avira System Speedup (Do the same to Avira Launch later), and click the Uninstall button that shows up.
6. Then the Registry Editor will be presented with a new window. From the left pane in Registry Editor, drill down until you locate the registry key named Avira. Once found, right-click or tab-and-hold it and select Delete. You'll be asked to confirm the key or value deletion request, whatever the message is, tap or click Yes to completely uninstall Avira System Speedup 2016.
Hope your trouble can be successfully eliminated this way. In case you are not interested in learning the specific uninstall process on Windows, we also prepare the following approach, which is to uninstall Avira System Speedup 2016 by using a cleaning tool.
2. Open the helper, locate and select the Avira System Speedup 2016 icon (Do the same to Avira Launch later), then hit the green Run Analysis button on the left, as you can see in the image. Then check all the items belonging to the program and hit the green Complete Uninstall button.
3. The next is exactly the Registry part -- after it finishes the first part, click on Scan Leftovers, tick all items likewise, then hit the green Delete Leftovers button to efficiently uninstall Avira System Speedup 2016.


text:
Q: CasperJS waitUntilVisible by Xpath Just started working with CasperJS, writing a few sample tests.  Everything works fine when using CSS Selectors, however I'm having trouble using Xpath.  The only reason I want to use xpath is to create a more resilient locator, i.e.
'//a[text()="Office Building"]' versus the css version: #content > div > div > div > div:nth-child(1) > a
Here's what I've tried (Note: I have tested this xpath in the browser console):
Tried passing directly
casper.waitUntilVisible('//a[text()="Office Building"]');

Tried specifying the locator explicitly as Xpath:
casper.waitUntilVisible({
    type: 'xpath',
    path: '//a[text()="Office Building"]'
});

And tried requiring the helper selectXPath from the module as documented here:
var x = require('casper').selectXPath;
casper.waitUntilVisible(x('//a[text()="Office Building"]'))';

All of these result in a timeout error Wait timeout of 30000ms expired, exiting. because the element is never "found".  Any ideas?

A: This could be a solution if you are only got text as identifier for waiting and clicking a link in casperjs without using xPath.
It's more simple to wait for the text and then use clickLabel (if the text is unique):
casper.start('http://yourTestUrl.com');

casper.then(function() {
    casper.waitForText('Office Building');
});

casper.then(function() {
    casper.clickLabel('Office Building');
});

casper.run();


text:
A screenshot of the Polaris Recount website. (Screenshot: Polaris Recount)
Who among the Peacemaker roster is destined for future DC projects? (Image: HBO Max)
Image: AMD
Image: Anker
Image: Amazon
Image: iStock/EKKAPHAN CHIMPALEE
Image: iStock/Shahid Jamil
Why The Number '420' Is Associated With Marijuana
Leah J. Williams
Published 1 year ago: October 14, 2020 at 3:05 pm -
Filed to:420
drugsmarijuanaweed
Image: YouTube/Powerful JRE
Marijuana is once again a hot topic as the New Zealand cannabis referendum approaches. Taking place on Saturday, October 17, the cannabis referendum will allow New Zealanders to decide whether recreational cannabis use should be decriminalised in the country. It's a battle that's currently being fought around the world, with countries like the U.S. already voting to legalise its use in some states.
The U.S. has a long history of celebrating marijuana use, with 'stoner culture' and weed-related events being popularised and influenced by the country. One of these events, which New Zealand may be able to legally celebrate soon, is '420 day'. This is an annual day (April 20) where pot smokers around the world come together to get high.
While the event is fairly well known, the origin of the '420' term is harder to come by. There are multiple theories about why the day is associated with marijuana, by the general consensus is the term was founded in the 1970s during the height of the marijuana craze. According to some reports, 420 was used as code by local Californian cops to describe marijuana smoking incidents in progress. This code was then adopted by pot smokers.
But there's another story, reported to be the 'true' origin of 420.
Why Smoking Weed Makes You Tired And Lazy
This story, as uncovered by the Huffington Post, features a group of friends getting together to discover a mystery crop of marijuana in a Californian forest.
So the story goes, a group of five San Rafael High School students heard word of an untended marijuana crop near the Point Reyes Peninsula Coast Guard station in 1971. To hunt this legendary crop, the boys gathered after school at exactly 4:20 p.m. — a time they would repeat to each other in the school halls as a reminder.
Their hunts were reportedly unsuccessful, but the boys continued to meet at 4:20 p.m. for weeks. After a while, their codeword became shorthand for marijuana itself with friends, and friends of friends, sharing the in-joke. As hippie culture grew in California, word quickly spread and 420 went down in history. Since then the phrase has been used to describe and celebrate marijuana use all over the world.
While it's important to take the story with a grain of salt, it's a wild and daring tale filled with adventure and camaraderie. It's as good an explanation as any.
The results of New Zealand's cannabis referendum will be announced by the end of October. Whether they can celebrate 420 day in April 2021 remains to be seen.
Leah Williams is a writer specialising in video games & entertainment.