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Austempered Ductile Iron
Austempered ductile iron (ADI) is finding an ever increasing worldwide market in the automotive and other sectors. It offers a range of mechanical properties superior to those of other cast irons, and shows excellent economic competitiveness with steels and aluminum alloys.
ADI is a heat treated form of as-cast ductile iron. The heat treat process, austempering, was developed with the intent of improving on the strength and toughness of ferrous alloys. Ductile iron, with its relative low cost and ease to manufacture, has been one of the largest beneficiaries of the austempering process.
ADI is a heat treated form of as-cast ductile iron. The heat treat process, austempering, was developed with the intent of improving on the strength and toughness of ferrous alloys. Ductile iron, with its relative low cost and ease to manufacture, has been one of the largest beneficiaries of the austempering process. As a result, ADI has burst onto the scene in recent years with a host of creative and innovative casting solutions.
The term "cast iron" designates an entire family of metals with a wide variety of properties. Cast iron contains more than 2% carbon, present as a distinct graphite phase. In ductile cast iron the graphite occurs as spheroids or spherulites rather than as individual flakes as in gray iron. Ductile iron exhibits a linear stress-strain relation, a considerable range of yield strengths, and, as its name implies, ductility.
"Austempering" is a high performance heat treatment for ferrous alloys which produces an engineered, tailorable matrix structure. This austempered matrix structure gives tensile strength, toughness, impact strength and fatigue properties that are comparable to heat-treated steels. Figure 1 shows the tensile elongation of steel and austempered ductile iron ADI.
Figure 1: The tensile elongation between steels and austempered ductile iron
Austempered Ductile Iron (ADI) Advantages
The ADI casting requires a precisely controlled heat-treatment (heat, old, quench, austemper, and cool) to develop the desired microstructure (acicular ferrite and carbon-stabilized austenite) and mechanical properties.
Properties of ADI compared to steel:
ADI is much easier to cast than steel
it is approximately 9% lighter than steel
it has minimal draft requirements compared with steel forgings
ADI loses less of its toughness than steel at sub-zero temperatures
work hardens when stressed
ADI has more damping capacity than steel.
The Austempering Process
Austempered ductile iron is produced by heat-treating cast ductile iron to which small amounts of nickel, molybdenum, or copper have been added to improve hardenability. Specific properties are determined by the careful choice of heat treating parameters. Austempering involves the nucleation and growth of acicular ferrite within austenite, where carbon is rejected into the austenite. The resulting microstructure of acicular ferrite in carbon-enriched austenite is called ausferrite. Even though austenite in austempered ductile iron is thermodynamically stable, it can undergo strain-induced transformation to martensite when locally stressed. The result is islands of hard martensite that enhance wear properties.
Advanced Cast Products (ACP) uses salt baths for austenitizing, quenching, and austempering in order to achieve close dimensional control. Times and temperatures are tightly controlled throughout the entire process.
Steps in the ACP Austenitizing Process
1. Heat castings in a molten salt bath to austenitizing temperature.
2. Hold at austenitizing temperature to dissolve carbon in austenite.
3. Quench quickly to avoid pearlite.
4. Hold at austempering temperature in molten salt bath for isothermal transformation to ausferrite.
1. Initial austenitizing times and temperatures (1550 to 1700°F) are controlled to ensure formation of fine grain austenite and uniform carbon content in the matrix. The precise temperature is grade dependant.
2. Quench time must be controlled within a few seconds, to avoid the formation of pearlite around the carbon nodules, which would reduce mechanical properties. Quench temperatures (450 to 750°F) must stay above the point of martensite formation (except for ASTM A 897 Grade 5).
3. In the austempering step which follows austenitizing, the temperature of the final salt bath must also be closely controlled. The austempering step is also precisely time-controlled, to avoid over- or under-processing. By the end of this step, the desired ADI ausferrite structure has developed.
Austempered ductile iron provides:
Yield strength, toughness and impact resistance comparable to many cast/forged steels.
Vibration dampening and heat transfer superior to other ferrous/non-ferrous alloys.
Significant weight and cost savings over both aluminum and steel castings/forgings.
Increased fracture and fatigue strength.
Cost savings over aluminum and steel castings/forgings.
Applications & Examples
The properties of ADI coupled with the cost and flexibility benefits of ductile iron castings means the potential for ADI applications is vast:
Agriculture - excellent resistance to soil wear
Digger/Grab teeth - high strength and wear resistance
Industrial - wear components, pumps, etc.
Gears - for wear resistance and better vibration damping than steel
Construction - crushing, grading and wear components etc.
Food & feed milling - grinding, mixing, pelletizing etc.
Table 1: British Standards Specification for ADI EN 1564: 1997
Table 2: Standard ADI Grades (USA) ASTM 897-90 (ASTM 897M-90)
Finding iron materials in the Total Materia database
The Total Materia database contains many thousands of iron materials across a large range of countries and standards.
Using the Advanced Search page, define the search criteria by selecting 'Iron' in the Group of Materials pop-up list. It maybe that you need to further narrow the search criteria by using the other fields in the Advanced Search page e.g. Country/Standard.


Industry groups have cited several different reasons why the Department of Labor should not adopt its proposed changes in the definition of fiduciary under ERISA. Among these reasons the most cited include "the increased cost of financial advice," "the narrowing of investment choices" and the difficulty of transitioning their business from one centered on the suitability standard to one centered on the fiduciary standard. What merit do these dire warnings have, particularly since many 401k plan sponsors already employ providers who follow the fiduciary standard? Fiduciary News looks at these concerns and finds some simple answers and at least one surprise.
Let's knock off the first two quickly. First, even the SIFMA study admits the potential increase to the cost of providing investment advice only impacts clients with less than $200,000. Most 401k plans far exceed this amount. More importantly, the Consumer Federation of America rejected the findings of the SIMFA study, saying SIFMA misjudged the impact of the fiduciary duty. Impact on the 401k Plan Sponsor: Probably none.
Second, it goes without saying imposing a fiduciary standard will narrow investment choices. After all, that is the point of the DOL's rule. The Department wishes to remove, to the extent possible, all obvious conflicts of interest. Any investment that pays the provider represents a classic self-dealing violation long prohibited (or at least highly dissuaded) by traditional trust law (from which we derive our fiduciary standard). Applied correctly, the ERISA fiduciary would therefore need to avoid any mutual funds which pay commissions or 12b-1 fees. Assuming half of the roughly 8,000 mutual funds have loads or 12b-1 fees, that leaves about 4,000 mutual funds to choose from. Will the fiduciary standard "narrow" investment choices? Yes, by eliminating those most likely to hurt investment performance. Will this narrowing matter? No, there are still thousands of funds left to choose from. Impact on the 401k Plan Sponsor: After a slight embarrassment for not monitoring – or worse, allowing – vendor conflicts of interest, there might be an adjustment to plan options as tainted funds are removed and replaced by funds without any conflicts of interest.
Still, Lynch worries the final ruling will only address conflicts-of-interest by way of disclosure, not by outright prohibition. "The only way," he says "to truly remove conflicts of interest will be to work with an independent party." He feels in this way, all fees and revenues are truly transparent and will be apparent to the plan sponsor.
The provision of advice to all plan participants will require the leverage of technology to be joined to the regulatory supervision environment, thoroughly and impeccably. Shunting low balance participants into auto-enroll programs with no advice is irresponsible and unfair. To protect their fees, large investment companies will provide portfolio "guidance", not advice, as automated as possible, in the area of portfolio construction and balancing only. But most retirees need much more help that this. If the strictest fiduciary standards are required by regulators, advice sessions by humans will be required and may even be provided. If the least strict standard is applied, plan participants with small balances and a crying need for advice will suffer. No one looks at this. Interesting times.
The transition from brokers having no accountability for investment recommendations after a trade is executed to total ongoing accountability for every recommendation made and every client holding monitored, will require more than nominal effort on the part of the brokerage industry if fiduciary liability is to be professionally managed–making advice safe, scalable and easy to execute.
The industry does not have an arguement on limiting investment choice (the objective of regulation) or increasing the cost of advice (RIAs routinely charge 50 bps for totally custom client portfolios which can meet a fiduciary standard, to include investment cost, trading cost and adviser compensation versus 130 bps for the average mutual fund which can not be client specific and does not include trade execution cost).
There is a cost for retooling the industry which is the necessary price for the brokerage industry of literally being in the advisory services business. Up until now, after 70 years of neglect, the brokerage industry has created none of the prudent processes, technology, functional division of labor, conflict of interest management necessary to make advice safe, scalable and easy to execute. The SIFMA observation boils down to "we do not want to act in the best interest of the consumer" which is unacceptable from the perspective of the consumer and the broker. The industry simply must reconfigure itself in support of fiduciary standing which is culturally a different business than product sales. We all are awaiting the principled brokerage industry leadership who will position the broker to act on behalf of the consumer in the consumer's best interest.


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Larrondissement di Saint-Girons è un arrondissement dipartimentale della Francia situato nel dipartimento dell'Ariège, nella regione Occitania.

Storia
Fu creato nel 1800 sulla base dei preesistenti distretti.

Composizione
Larrondissement è composto da 82 comuni raggruppati in 6 cantoni:
 cantone di Castillon-en-Couserans
 cantone di Massat
 cantone di Oust
 cantone di Saint-Girons
 cantone di Saint-Lizier
 cantone di Sainte-Croix-Volvestre

Saint-Girons

redpajama_set_name: RedPajamaWikipedia


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Topics for #103 & #104: Thoreau and Nozick
October 7, 2014 by Mark Linsenmayer 8 Comments
Listen to Seth's introduction to #104 on Nozick now.
In less than a week we'll post the follow-up discussion to our Emerson podcast, recorded on 9/25/14, this time covering his friend and student Henry David Thoreau. We read the entirety of Walden, the tale of Thoreau's two years living simply, which he refers to as the manner of philosophers. The bulk of the philosophical ideas are packed into the first six chapters (mostly the first two), plus we also focused on Ch. 11, "Higher Laws."
The two main philosophical points are first, what self-reliance really amounts to if lived: it means living deliberately, according to your natural rhythms, and not getting sucked up into society's damaging plans for you. This serves as a good precursor to our New Work episode: working a regular, full-time job is bad for you; it saps your life's energy and restricts your freedom.
The second theme is anti-technology. Thoreau seems to think that no invention is really worth the effort: e.g. you could walk across the county in a day or two, but to afford a train ticket, you'd have to work for a week, and "the train ends up riding you."
This latter theme launched our main point of contention. Yes, of course technology can often be a bad deal, and you should really look at the effects of a given innovation before rushing to embrace it, but of course the calculation re. its being worth it changes over time. For the above example, for instance, the calculation no longer works given how cheap transportation is. So was Thoreau, like Nietzsche or Emerson, just delivering a message to move society away from some immediate danger he saw, or was he the kind of guy to get stuck on a theme whether or not it actually makes sense in a given situation? For example, he also denounced the telegraph, on the grounds that people across the globe really don't have anything worth saying to each other. Yet he praises the technological innovation of books, and would likely have approved of our use of high-tech communications to create this podcast that incites people to contemplation.
The rest of the book is an in-depth study of the natural world as he was exposed to it, with the changing seasons, and also comments on the people he met: like he meets this one very simple, original fellow, who was unlearned enough that his opinions came from only himself. This kind of simplicity of character sounds like something Thoreau would praise, but his verdict ends up being a mixed one: it's not actually Thoreau's goal to be simple and natural in the sense of actually acting like an animal. His "higher laws" like chastity end up involving distinctly human capacities. By trying to get us to be authentic individuals, he's inveighing against more natural, herd-like human behavior. He's not encouraging us to exert our Will to Power as a nice bit of nature does, but to take a broader view of the ecosystem, which only a human "overcoming nature" (a phrase he uses) can.
Buy the fancy 150 year anniversary edition of Walden that I read , read this online version with nice section breaks in it online, or listen to this perfectly passable librivox version (best at 1.5X speed!). We also referred sometimes to Thoreau's famous essay "Civil Disobedience," which you should definitely go ahead and read.
Just a few days later on 9/28/14, we were rejoined by Seth and by Slate's Stephen Metcalf (author of a notorious article that revived public debate about Nozick from a couple of years ago, "The Liberty Scam"), to discuss Robert Nozick's Anarchy, State, and Utopia . We read chapters 1-3 and 7. This book came out in 1974 and revived libertarianism by giving it an academic stamp of approval. According to Metcalf, anyway, it was seen as just a fringe movement between WWII and that point, and so Nozick may well be one of the people responsible for the prevalence of anti-government sentiment in politics today.
The book paints its position on government power as mid-way between the anarcho-capitalism of Murray Rothbard (you can read Rothbard's rejoinder to the book here) and the rights-oriented statism of John Rawls, whom he spends much chapter 7 arguing against. (You should definitely listen to our Rawls episode now if you haven't already, before listening to the Nozick discussion.)
I'll soon be posting a precognition by Seth (recorded last May before our first attempt at this discussion; that recording was loss due to a dead hard drive, and this was the soonest that we could get everyone on board to try again... it actually went much more smoothly this time, so you didn't miss anything) largely talking about the transition from anarchy to the minimal kind of state Nozick approves of: the night-watchman state, where the state does have the power to forcibly collect taxes for the purpose of providing protection, including police, military, and enforcement of contracts, but nothing else. In particular, contra Rawls (and and contra Peter Singer, whose 1974 review of Nozick's book from the New York Review of Books we also read), the government has no right to redistribute wealth.
This is part of a general, supposedly Kantian defense of individual rights, of the inviolability of persons, of never using someone "simply as a means" by violating their consent. Instead of seeing individual autonomy as something to be maximized by social action, as a goal to be achieved through positive political means, Nozick says we can only really respect individual rights by looking at non-interference as a "side-constraint" to action. If autonomy were a goal, then legislation might allow some violations for the sake of preventing more extensive violations. Instead, justice demands an absolute restriction: the government can't interfere with rights (apart from the exception of taxation to support policing) without acting unjustly.
Now, this seems to make sense if we're talking about not killing someone for the sake of the group, not unjustly imprisoning them, but how does even modest taxation qualify here? Nozick, in line with the tradition of focusing on distributive justice but really narrowing this to talk about money, is all and only concerned in most of this book with taxation, not about distribution of government offices, or voting (presumably, his doctrine would prohibit taxation to support public polling places, not to mention roads, certainly not education), or anything else.
Nozick borrows a pre-existing libertarian argument that taxation amounts to slave labor: by taking a portion of your income, the government is in effect forcing you to work that portion of your day that supports the tax for them, as much as if you were subject to being drafted into the Coast Guard or other part-time civil service.
Despite this old chestnut's providing the core of Nozick's view, it's not the focus of his arguments, which center around an entitlement theory of justice: holdings are just so long as they were acquired lawfully, whether through making something yourself (here he draws on Locke's labor theory of value), receiving it as wages or a gift, or through restitution for some past injustice. So no matter how much money you have, if you got it in one of those ways, then the government has absolutely no right to take any of it from you (apart from policing, an exception that is explained at length in the text but which, if you look at it closely, really opens the door to quite a lot of other proposed government actions).
Of course, given the amount of theft, conquest, and barbarism that current holdings are based on if you look back in history far enough, pretty much no current holdings should be regarded as clean. Nozick acknowledges that this may be a problem, but isn't really interested in this practicality: he's interested in what justice is, philosophically, what follows from the concept of justice itself. Justice is fundamentally historical, so that if no past injustice resulted in current holdings (in short, if you earned your money, or received it as a gift: this is not a matter of morally deserving the money, merely being entitled to it, which is is a term that is supposed to be in a certain sense morally neutral), then that's the end of the story. There is no room in Nozick's view for looking merely at the current distribution of holdings and deciding, for example, that there's too much discrepancy between rich and poor, and moving to address that. Of course, people are free to give to charities or correct the disparities themselves, but given that government has a monopoly on physical force, it's simply giving too much power to it to allow government officials to redistribute.
Nozick criticizes Rawls's "veil of ignorance" as begging the question against the entitlement theory, or any other historical theory of justice. When behind the veil, by definition, we don't know the history of transactions, i.e. whether holdings are (on Nozick's view) just or not. Rawls is committed by this method in advance to some patterned view of justice. For Nozick, once you grant that justice lies in enforcing any pattern of holdings, then the government is committed to endlessly meddling in people's lives to enforce the pattern.
Note that since government is the only one with the power of physical force, there's no similar restrictions on actions by corporations or other private entities. Though Nozick (unlike the more extreme Rothbard) does recognize that a monopoly restricts choice (in line with Locke's proviso, i.e. if your acquisition of a good affects the supply so that others can't similarly acquire such a good through similar means, like if you take all the wood from the forest and make it into lumber), otherwise, there's no recognition of any need to address vast disparities in power between the rich and the poor. No contract, if agreed to by both parties, is unfair, and the only recourse that employees have against employers is to join in a union with other like-minded workers (of course, you couldn't then force others to join the union or otherwise prevent the employer from simply sacking the lot of you and hiring scabs).
The key to unraveling Nozick's view is the distinction between micro and macro evaluations. "Micro" here refers to using your intuitions about specific instances of alleged injustice. "Macro" means determining what is unjust or not by reflecting on large-scale principles. Nozick uses this to argue against Rawls: Rawls, according to Nozick, uses the veil of ignorance to get our intuitive approval of basic principles of justice to apply to the whole society, but then ignores the many individual instances of injustice (where the government gets into people's pockets) that this entails.
But of course, the latter are only deemed unjust if you've already bought into Nozick's account of justice as entitlement. If you actually reflect on your intuitions, you'd probably feel, when a billionaire is taxed at 35% to pay for much of the infrastructure that enables him to live in a society where his customers have money to buy his products and his fellow citizens aren't so impoverished that they're going to come stab him in the neck, that this taxation is fine as far as justice goes.
Nozick, instead, is trying to undercut those everyday, common-sense intuitions by appealing to entitlement, which also uses the division between micro and macro. Intuitively, we do tend to think that, for instance, if you've got a pile of money, you have a right to pass that on to your heirs, or give it to whomever you want. That's one micro transaction that looks OK. Likewise, if you throw just one empty beer bottle into the bushes, how is that really going to matter? But amazingly, contra Nozick, lots of kosher-looking micro activities, seen together through the macro picture, often lead to something objectionable. Surprise, surprise!
Buy the book or try this online copy.
Filed Under: General Announcements Tagged With: Henry David Thoreau, philosophy podcast, political philosophy, robert nozick, simple living, wisdom
The Metcalf article linked to is well worth reading (as is the Singer article too). I'm looking forward to the podcast with him.
I'm told that St. Cavell has made the strongest case for taking Thoreau seriously as a philosopher but I find him (Cavell) pretty impenetrable so if you guys ever get around to contemporary Ordinary Language Philo maybe you can fill in the blanks for me.
It's puzzling and concerning that you chose Stephen Metcalf to join the discussion on Nozick. What could he add to the discussion beyond what he covered in the linked article? It would have been interesting to hear a discussion between the four of you, unsullied by the opinion of a known opponent of the work.
I think I made the quip (in the previous discussion, the destroyed one) that making him read the text carefully was penance for his surface-level take in the article. I definitely thought he displayed himself up to the task, and he really doesn't in any way dominate the discussion, so I don't think you'll mind. However, none of us were really enamored with the text, as you likely guessed…
Excellent. Can't wait to listen!
Roger Garin-Michaud says
just another 404 error …
https://mises.org/rothbard/ethics/twentynine.asp
Episode 103: Thoreau on Living Deliberately | Public Philosophy Journal says:
[…] Mark, Wes, and Dylan argue about how to best take Thoreau's brand of opinionating, and what the ethical upshot of the attempt to live naturally is supposed to be. Read more about the topic and get the book. […]
Precognition of Ep. 104: Robert Nozick | The Partially Examined Life Philosophy Podcast | A Philosophy Podcast and Blog says:
[…] Read more about the topic and get the book. […]
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redpajama_set_name: RedPajamaCommonCrawl


Ronald R. Warr, Jr., Esq.
Ronald R. Warr, Jr., Esq. was born in Jefferson, Louisiana. He obtained a B.A. in 1991 from Louisiana State University in Political Science and History.
Mr. Warr also attended the University of New Orleans and obtained his Alternative Certification for Secondary Education in 1994. He attended Roger Williams University School of Law and obtained his J.D. in 1998.
Mr. Warr is admitted to practice in Rhode Island, Connecticut, Massachusetts, and the U.S. District Court for Rhode Island. He is a member of the Rhode Island Bar Association.
Practice Areas: Personal Injury, Real Estate, Estate Planning, Wills, Landlord-Tenant matters and General Civil Litigation.
Attorney Rebecca N. (Morency) Warr was born in Providence, Rhode Island. After graduating from St. Mary Academy Bay View, she obtained her B.A. in 1995 from Rhode Island College. She obtained her Juris Doctor in 1999 from Roger Williams University School of Law.
Ms. Warr is admitted to practice in Rhode Island, Connecticut, the U.S. District Court of Rhode Island and the 1st Circuit Court of Appeals. She clerked for Judge Silverstein of the Rhode Island Superior Court in 1998. She also completed a Fellowship at the Rhode Island Senate and Fiscal Policy Office in 1997. Prior to establishing Warr & Warr, P.C. and Warranty Title, Inc., Ms. Warr was Senior Associate at Tate & Associates, PC (formerly Tate & Elias, PC) from 1999 to 2005.
She is a member of the Rhode Island and Connecticut Bar Associations. Ms. Warr has also served on the Board of Directors for The Big Sisters Fund of Rhode Island, RI Partnership for Home Care and serves on the Alumni Board for St. Mary Academy Bay View.
Practice Areas: General Civil Litigation, Personal Injury, Contract, Business Law, Estate Planning, Wills & Trusts and Real Estate.


Mondays seem to be such a downer. That's when the fires and the frustrations happen. That's when you question why you got out of bed in the first place. All of the best plans of a productive week get shot down before you're out of the gate. Maybe that's a good thing.
Everyone comes back from the weekend to pick up where they left off. All of the loose strands get picked up. Everyone is trying to get into the flow after a two day holiday. Rather than try to be productive, try to get the engine up to speed. Calibrate instead of produce.
Everyone wants answers on a Monday. Everyone does follow-up on a Monday. Everyone gets things in gear on a Monday. They get stuff in gear with the idea that they can produce. Instead, they're going to wallow in minutiae. Follow-ups and contacts are tasks that could be put off until later in the week, but they will sap away productivity on all those other days. Instead of bemoaning this trend, capitalize on it. Collect those tasks. Bundle in meetings and conference calls. Surrender the whole day to calibrating the instracture to create productivity for the remainder of the week. Machines create hour after hour until they break down. We're not machines. We're complex and we interoperate. By consciously surrendering Monday to calibration, you can feel in control of the process instead of swept away by it.
Design your work life starting with Monday. Spend your Monday on calibration: giving and seeking follow-up; taking meetings; and preparing for productivity.


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Корн () насеље је и општина у јужној Француској у региону Миди Пирене, у департману Лот која припада префектури Фижак.

По подацима из 2011. године у општини је живело 197 становника, а густина насељености је износила 12,91 становника/-{km²}-. Општина се простире на површини од 15,26 -{km²}-. Налази се на средњој надморској висини од 159 метара (максималној 424 -{m}-, а минималној 163 -{m}-).

Демографија

График промене броја становника у току последњих година

Види још
 Списак општина у департману Лот

Референце

Спољашње везе

 База података: -{Insee}-
 Corn на страници Националног географског института Француске
 Corn на страници организације -{INSEE}-
 Најближа насеља (километража, правац и координате)
 Положај места Corn на мапи Француске (са основним подацима о месту)
 План насеља Corn на мапи (-{Mapquest}-)

Департман Лот у Француској
Википројект географија/Насеља у Француској


We are extremely proud to announce 2016's Quarter-Finalists. This year has seen the highest number of submissions in all categories since we started Shore Scripts back in 2012. The below list represents the top 6% (approx). Congratulations to those who made it through, and a big Thank You to every writer who entered.
Our Semi-Finalists will be announced on the 5th November. Sign up to our Mailing List for all the updates, and access to a FREE 36 page Guide on US & UK Agents & Managers.
We are also offering all of our entries a 15% Discount on our Consultancy services.


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Kino Lau
Finding the spirit of the divine in the ordinary world
Story by Rita Goldman
In Genesis, God spends the better part of a week shaping Heaven and Earth from the formless void, then stands back and declares that it's good. He pays an occasional visit, but long before the Old Testament ends, God drops out of sight, a distant figure detached from His own creation.
Hawaiians first encountering this western cosmology must have found it bewildering. In the worldview inherited from their ancestors, the divine is everywhere, and everything is the divine.
One term for this concept, kino lau, translates literally as "many bodies," the myriad forms of the 400,000 gods that make up the Hawaiian pantheon. Every plant and animal is an embodiment of a god. So are clouds, rain, the movement of lava, the currents of ocean and air.
"There is some connection between the characteristics of the god and the kino lau," says Hokulani Holt, a Hawaiian cultural expert and revered kumu hula (teacher of hula). She offers the example of Kāne, who, along with Kū, Kanaloa and Lono, is one of the four main Hawaiian gods. Because Kāne's realm includes flowing and upwelling water, says Holt, "many of his kino lau are either water bearers or plants that need lots of water: taro, bamboo, awa. . . ."
I ask whether the shark is a kino lau of Kū because both are aggressors.
"When Kū is the god of war, the shark is one of his forms, yes," Holt replies. "But kino lau are complex, because the god, too, has many forms."
To illustrate, she recalls a question I had asked upon learning that each of the four principal gods is paired with a goddess. I had wondered why Lono, god of peace and agriculture, would be linked with Pele, goddess of volcanoes.
"Lono is not the god of peace and agriculture when he is with Pele," Holt explains. "He is Lono-makua, the fire god. When he is the god of peace and agriculture, he is linked to Laka, goddess of hula. That's why at Makahiki, the time of Lono, there is always hula."
This divine mutability begins to explain how the Hawaiians have 4 gods, but also 40, and 400, and 400,000. Kino lau, it turns out, is a deceptively simple term for the rich and complex relationship between Hawaiians and the rest of the natural world.
Asked for an example of how one might interact with the gods through kino lau, Holt chooses what she knows best: hula.
"Among the kino lau of Laka, the plants ʻōhiʻa lehua, ʻieʻie, hala pepe, maile, palapalai and other native ferns usually have the highest status. In addition, many hālau [hula schools] have particular native plants special to them. My hālau is Pāʻū O Hi'iaka. Hi'iaka, this particular one, is Pele's youngest sister, Hi'iakakapoliopele. Pāʻū-o-hi'iaka is also the name of a beach vine. The plant holds higher status in our hālau than it might in others."
When non-Hawaiians came to power in the Islands, hula was relegated to mere entertainment —when it wasn't prohibited outright. But hula is more appropriately comprehended as a spiritual practice. Before the dancers perform, they gather kino lau, plant forms of Laka, to adorn themselves and the hula altar.
"Many hula people conceive of three hula altars," says Holt. "The first and most important is the mountain. The second is the altar that exists within a hālau hula, a hula school. The third altar is the dancers themselves."
Because the dancers will become Laka, the essence of hula, there's another step that precedes the gathering of kino lau.
"Beyond making sure that the dancers are well prepared in their dance," says Holt, "I expect an understanding of the story being told, the poetry." If plants are physical forms that connect one to the divine, "poetry is an intellectual connection to the kino lau. The statement I always give to my hālau is: Dance the poetry, not the choreography.
"Let's say we're doing 'Aia La O Pele,' a well-known chant that describes what happens during an eruption. The second verse says, 'uhi uha,' a munching and crunching sound that occurs as the lava moves through the ground and the trees. The lava is the kino lau, but we also know that the lava is Pele, munching and crunching through the land. The sound is her. The dancers incorporate Pele when they dance that verse.
"When the dancers are prepared appropriately, that's when the plant forms come into play. Because I have a great concern over gathering endangered species in the wild, I do not on a regular basis take the dancers to the mountain to gather the plants," Holt adds. "I teach them to make lei from other plants that are acceptable. I have taught my lead dancers, my alakaʻi, how to gather, and if needed, they go to the mountain."
The concept of kino lau encompasses more than rituals and religious belief. It's a way of being in the world that enabled Hawaiians to thrive on these remote and isolated islands for more than a thousand years. Compare that to two centuries of the unsustainable practices that usurped Hawaiian traditions: The state leads the nation in endangered and extinct native species; and without imported goods, could support a population comparable to that of pre-Contact Hawai'i for about a week.
"Our ancient kūpuna [elders] were aware of the need to be respectful of the environment," says Holt. "Agrarian societies cannot survive if they don't know every nuance of the environment: soil, plant cycles, wind. . . ." One way to perceive these nuances is as kino lau.
"In the relationship between the Hawaiian and his environment, things were not all bad or all good. They had both, just like us. Some might think that the shark is bad because of his predatory nature, but the good he provides is the balance within the ocean. Thus, the aliʻi [chief] was also seen as a shark on the land; hopefully, when what he does is done well, he achieves the same thing."
Before our conversation ends, I ask Holt for an example of kino lau unrelated to hula. The question gives her a moment's pause. In traditional society, she explains, "Everyone needed to know a little about different things. There was also an imperative to have specialists to take that understanding to a higher level. The culture becomes more cohesive, because you need everyone."
Then she adds, "I know one thing that a fisherman would not do. He would not take bananas on his canoe. Bananas are an offering to Kanaloa, who is the god of the deep ocean. He will come and take his offering. And the canoe will sink."
Rita Goldman
There's a saying in English that you can't choose your family. But with an ancient and enduring Hawaiian tradition called hānai, sometimes you can.


I have been going to her for nine or 10 years. I think she saved my life with my thyroid. I had thyroid nodules and I wouldn't have known it. She is usually available. I moved to Manhattan but, I still go to her.
I talk to them all the time. They have urgent care visits so if I am sick and call up, they will see me that day. They are going to move because the building was bought. The offices are okay. I've been using them for years.
Dr Freid is my son's pediatrician. He is very thorough. My son had a medical condition at one mint if age that required hospitalization and surgery Dr Freid recognized the possibility.of the condition right away and refereed us to the hospital, however he also had the sense to advise us to wait until after the weekend so the newborn is not exposed to further illness at the hospital in the middle of the winter. When I called to tell him that my son was getting worse, he came and saw him in a Sunday, when his office is usually closed. He also came to see us everyday while we were in the hospital. Overall we are very happy with him, he is very nice, knowledgeable and the appointments aren't rushed. His office staff is very nice as well, and the wait times are reasonable.
Emergency appt. within 15 minutes of phone call. Staff was friendly and very helpful. Dr. was able to see me just as I finished the forms. First Dr. Korponay examined the toe and foot. Then he took 3 x-rays from different angles. Shortly thereafter he brought the x-rays into the exam room and studied them carefully, as I looked on. He explained that it was bruised but not broken. He bandaged the toe, gave me instructions to put on ice, elevate the foot, not get it wet, etc. Simple, clear instructions, no problems. Terrific!
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This clinical evening will explore the impact of complex trauma on the area of developmental delay and intellectual disability. Children who have a history of adverse life experiences can develop intellectual disability affecting not only individuals but their families and caregivers, which often requires multilevel interventions. On the other hand, what are the impacts of refugee trauma on people with pre-existing intellectual disability and how this individual is seen and supported in a traumatised family? How do we work clinically with this client group? In this clinical evening Lesley Whatson and Katrina Halpin will share their expertise with us on the impact of torture and trauma on the Neuro-development and attachment of people from refugee backgrounds with an intellectual disability. This will be followed by a case presentation by a STARTTS counsellor who will demonstrate how to work with traumatised clients with from refugee backgrounds with an intellectual disability. The evening will focus on assessment, intervention and therapy to individuals. There will also be a focus on working with organisations on consulting around case-specific issues, and working with families, carers and support staff. This will also include providing lifestyle and behaviour support plans, and coaching and mentoring to families.
To post a question to this evenings presenters, please click on "chat as guest" to the right of the video screen under "Join the chat".
Please be aware, use of the chat facility is soley for the purpose of posting questions and all posts will be seen by those viewing the live webcast.
Lesley has been working in the disability sector since 1987 and has a special interest in the mental health of children and young people with intellectual disability. Lesley has been actively involved in the development of practice relating to interdisciplinary collaboration, family and systemic practice and trauma-informed frameworks for supporting people with intellectual disability; she has been providing training, supervision and mentoring in these areas for many years. Lesley has also worked at an organisational level, across government and non-government agencies, contributing to the development of policy and practice guidelines, and building the capacity of the sector to deliver Positive Behaviour Support.
Lesley has published a number of pieces of work in this and allied areas of practice including co-editing the Mental health of children and adolescents with intellectual disability: A framework for professional practice (2011).
Katrina is a professional psychologist with over 20 years of experience delivering complex assessment and intervention for children and adults with disabilities and / or a history of complex trauma. Katrina has experience with Mental Health, Parenting Capacity and other complex assessments. Katrina is a therapist working with children and adults with a history of complex developmental trauma and / or disabilities utilising modalities including DBT, neurosequential and somatosensory approaches. Katrina as part of the Therapy Portfolio provides supervision to therapists and support to Marie Pinter, Partner in the further development of this important part of work provided by SAL Consulting.
Katrina has a strong interest and commitment to developing and delivering training across both Out of Home Care and Disability Service Sectors to aid understanding and practical application of intervention with people with a history of complex developmental trauma and or disability. Katrina has a passion for educating others in the neurodevelopmental impacts of trauma as well as the development of interventions based on a sequential understanding of the brain. Further Katrina is committed to the application of Attachment Theory and Polyvagal Theory to understanding impacts of trauma and in intervention design. SAL Consulting is trained in the use of the Neurosequential Model of Therapeutics (NMT). Katrina is an NMT practitioner and practice leader as part of SAL Consulting's Phase 2 Accreditation in the Neurosequential Model of Therapeutics with the Child Trauma Academy. Katrina provides supervision, support and training to SAL consulting clinicians undergoing Phase 1 Training. Katrina provides education and training to a range of service providers across a number of sectors to increase awareness of the benefit of intervention design based on a thorough understanding of sequential brain functioning.
Sejla Murdoch is a senior psychologist with 20 years of clinical experience working with trauma. Sejla has extensive experience in providing therapy to survivors of domestic violence and refuge trauma. Later in her work as STARTTS's clinician trainer she was given an opportunity to gain her experience in organising seminars and clinical master classes as well as providing support and training to others clinicians. Since 2007 Sejla has assisted on development of the Neurofeedback (NF) Clinic at STARTTS; the first clinic in the world to provide such treatment to refugees survivors of torture and trauma. Sejla has presented nationally and internationally on topics related to Biofeedback and NF in work with trauma. Sejla is providing clinical supervision and mentoring program to a number of STARTTS Neurofeedback counsellors. Her passion is in understanding how trauma impacts early development and how NF combined with other modalities can assist children and their families. Currently, together with the clinic's management she is working on establishing a Neurofeedback clinic that specialises in work with early childhood and trauma at STARTTS. Sejla is BCIA-A accredited Neurofeedback provider.


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Promo/Coupon Codes: If you have an applicable coupon code for discounts or free shipping please enter the code in the upper right hand (Coupon Code) section of your shopping cart page before going to checkout. Click on view or edit your cart. Enter your coupon code as stated earlier. Then estmate shipping and tax. If you have a shipping discount, enter the code after getting the shipping quote. To get a total you must then choose the shipping method. The cart should adjust the total and remove the shipping charge or add your discount. You may then proceed to checkout.
*Customers can choose the level of insurance coverage they wish to apply to their purchase at checkout.


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By José A. Álvarez, County of San Diego Communications Office Oct. 25, 2019 | 11:28 AM Oct. 25, 2019 | 12:16 PM
Renderings of the proposed designs will be on display at nine community locations during a three-week period in which residents can view and provide written comments. Three other sets of the 4-by-3-foot posters will rotate through a variety of locations during that time. In addition, the images and information about the project, including the list of locations and an opportunity to provide feedback, will be featured on the Live Well San Diego website.
From Friday, October 25, through Monday, November 19, the renderings will be on public display at locations that include the Southeast Family Resource Center, Malcolm X Library, Skyline Library, Jackie Robinson Family YMCA, Second Chance and Logan Heights Library, with more to be added. The rotation locations include Central Region Public Health Center, the San Diego Hip Hop 5K, Urban Collaborative Project Block Party, Bayview Baptist Church, New Harvest Church and St. Rita's Church.
After the displays are collected, the community's comments will be consolidated for review and consideration by the county for the project implementation. The contract is expected to be awarded in early 2020.
"This Live Well Center is meant to bring resources to the community and we want local residents to have a say in what it's going to look like," said County Supervisor Greg Cox.
The Southeastern Live Well Center, at the corner of Euclid Avenue and Market Street, is scheduled to break ground in fall 2020 and open in summer 2022. Once complete, the center will serve as a hub for community meetings, educational opportunities and workforce training in addition to the County services that will be available.
In response to earlier community input, the design proposals include outdoor amenities such as a wellness and meditation garden, a walking path connecting to Chollas Creek, a coffee cart, local artwork representing the culture and history of the community, a play area for children in the Family Resource Center waiting area and dedicated workspace for community organizations.
"Making the design proposals available to residents and requesting feedback creates greater transparency," said Supervisor Nathan Fletcher. "I made it a priority after entering office and worked with City Councilmember Monica Montgomery to push for more resources and amenities at the new facility that reflect the needs and wants of the neighborhood. We got those into the scope of work, and now the residents can give input on how each contractor plans to incorporate them."
Services that members of the community will be able to access include medical insurance coverage, food and nutrition assistance, family strengthening services, financial and employment assistance, public health, behavioral health, child support, restorative justice, services for older adults and people with disabilities and military and veterans' services. The Live Well Center also will include a 4,000-square-foot conference center that can be used for community meetings.
The 80,000-square-foot center is located near public transportation and will include a multi-story parking structure.
The $75 million Southeastern Live Well Center will be the sixth regional community service hub providing a variety of health and community services to San Diego County residents.
Live Well Centers are operating in National City, Chula Vista and Escondido, and the Lemon Grove center is open for business while undergoing major renovations. A new Live Well Center is also under construction in Oceanside.
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What is this unknown that we as humans have a tendency to fear?
And we learn to go on simply pursuing the same traits over and over,thinking thats all in life we do or did and thats good enough and we go on as usual trying to be the same,trying to enjoy and cling onto the same feelings,sensations, escapades and coping mechanisms to survive day to day living.While all of the above are living conditions that we as human beings go through and face on a what seemingly 'normal' circumstance…..yes, life can become unsatisfactory and feel meaningless after a short/long while……………..
Then sometime,sooner or later we find that life situations are changing or had changed, we suddenly feel like we've been hit by a truck,so hard hit,we say to ourselves, we don't feel the same anymore and the things and people don't seem the same anymore.We find that we are losing friends,loved ones,people whom we thought were good to us are behaving adversely,we suddenly feel like they don't like us or we don't like them,our children leave the home,we no longer can tolerate doing the same things we used to enjoy before.
It feels like we are dying?And yes in truth this is a real 'dying' sensation within,no more vitality in life,a big void and empty feeling within…..some may resort to suicidal ideation and plans because this feeling of death is poignantly overwhelming!Depression sets in……..drained of energy to function,no motivation to deal or face day to day activities,life becomes moody,volatile and irritable…no matter how much people try to help and be of cheer…there is an ache deep within that cannot seem to be appeased.The call for self attention is dismissed……we keep looking externally for answers,happiness and temporary ephemeral 'comforts'.
What is this dying feeling about? Deep down in our core….we know we need a change but yet have no idea how to change or grow from this 'deathly'feeling.In truth,we are being called to die to the ego(falseness,past conditions)….the still small voice within is beckoning,the voice of Truth is being stifled and wants to be heard and Love wants to come forth to be nurtured and flourish and utilised and lived openly to its full capacity.The frozen heart wants to be thawed and become warm and beat alive again!But will we let the ice thaw and allow the heart to love fully?When the heart is so frozen,its only natural we feel a death-like sensation,an unable to live feeling!
Very often we can get carried away with fear,in the knowing that we need to do something to open up a space in order to be filled with better positive things but that fear freezes us…the fear of change, of letting go of the 'old'way of living,of dying to stale and unhealthy habitual patterns,of toxic people,of opening new doors to a healthier lifestyle and environment.It feels frightening like jumping into a raging river and swimming against the strong current………..we fear challenges and we fear we don't have the energy to handle new situations,we fear of the 'what ifs',fear of failures and of being ridiculed…..so we continue living in the 'old skin'…it feels 'safer'and familiar,although we don't like it anymore!
Yet, we keep coping and struggling and battling our own soul sickness………….Some can go on all their lives pretending and playing martyr and biting their tongues,while others will go on making others lives miserable together with their own.And yet there will be others who will be wise and courageous to acknowledge their dissatisfactions and venture out into the unknown to seek help, change and spiritual growth.
We have known all of our lives to run away,to hide from,to escape when things go wrong or when we cannot deal with physical,emotional and life changing dilemmas.So when it becomes difficult we have learned expertly to bury our feelings,numb the mind/emotions,yes we have heard and been told to not cry,to not show our feelings,to get on with life(move on)…so all our buried energies are embedded within us,trapped like a caged animal! We therefore unconsciously learned to put a shield around our hearts,we become colder and colder as the 'ice' thickens. We think that by numbing the heart its a way to not feel hurt or be made unhappy or see the guilts and past shames and mistakes?
We are so habituated by the known….things we are familiar living with and doing all our lives…..we don't want to know anything beyond that familiarity and mindset patterns……..we therefore cannot see our own full potential human capacity to live with the open compassionate heart unafraid to love and face any kind of unknown possibilities that might lead to full awakening to self realization and enlightenment…therefore peace and joy to self and others…………..
So what is this voice that calls…where does it call from…who is it calling to?Can we hear this voice?
This voice is our innate true original being,the truth that sits within,the pure conscience and consciousness that has not been marred by external distractions and worldly seductions/ disturbances.It is the unfragmented self,untouched by the duality of mind and heart conditions…in other words it is the One Universal Consciousness also called The Soul force, God, Atman,Brahman,Allah,Jehovah,Love and various other names according to religious traditions.
It is the voice of Love that calls us to come home Within ourselves,journey inside ourselves,to come taste and experience its wondrous everlasting beauty and brilliance that cannot be compared to the fleeting pleasures of the world….to be not afraid…it is only love, the gentle,tender,commpassionate,understanding and benevolent energies that is inherently waiting for us to utilise and open up to its full potential…..so it already knows us….there is nothing to be afraid of that unknown door within ourselves……………….
How do we access that door and listen closely to the call?
We come to a quiet,when we can learn to take courage and effort to rest our minds, our bodies and senses.When we can focus on the breath and be aware of our thoughts,our actions, our speech,our feelings/emotions and our intentions……..are they all well meaning for goodness and the betterment of ourselves and others or do we carry resentments,ill-wills, anger and selfishness,greed,lust and subtle hatred for self and others……we don't need to judge ourselves and think anything bad of ourselves(there is Love in-built already within us,how can we be terrible)….but we can make it better if we strive to change the negative affictive mental,emotional,spiritual and physical outlook into positive attitudes and self growth….we can only nurture and nourish ourselves so Love can flourish!
Negative affictions are toxic and wasteful and heavy and burdensome on the psyche,why are we ever so 'happy' to hold onto to them?
How can Love be the voice we are frightened of…it calls sweetly…yet we resist, we defend,we fight against and deny….yet contradictory,we say we love?
How can we learn to be unafraid to enter the unknown door?
We can open the door to benevolence,we can make a move to step out of our mundane ordinary lives and living and be attentive to the happenings within and without ourselves,we can do something extra-ordinary for a friend, a stranger,a loved one perhaps even an 'enemy'and do something 'radical' to make them happy for the sake of happiness and not for a selfish motive.
We can open the door of courage to make amends,we can make a call to someone we have been estranged for a long time and say sorry or to forgive or to simply say and see how they are doing.
We can visit the sick, donate to the poor, do some charitable act,we open the door of kindness.
When we have the tendency to jealousy and pride, we can open the door to being humble and receptive to being friendly and creating healthy friendships.
We can open the door to changes by doing something we were hesitant doing,we could join a spiritual group for meditation and prayer to enrich our inner life.We can also take interests and be open to listening to talks and reading books which we never thought we could/would understand, we could also stay open and versatile to others' religious teachings.
When we have the tendency to anger and hatred,we could open the door to being understanding and respectful of life and to feel compassionate tenderness towards self and others.
When we have fears of doing things on our own and dependent on others for help,we could venture out on our own reach out to others and give ourselves access to new ideas and creativity of the heart.
In other words, we can open any door that we have always had an inclination to be afraid of….we can give ourselves a chance to act with courage and not be afraid of failures,or taking less or losing or what others might think/feel/do.Thus it helps us jump hurdles and blockages along the path of life and evolve positively forward to healthier lifestyles and spiritual growth.We can learn to simplify our lives in order to find peace and contentment in our daily lives.
Opening the door of the unknown helps us overcome our fears and insecurities and pushes us into another step to test, acknowledge and to witness our potential inner strength,fortitude,forbearance,courage and positive capabilities.Of course there is a difference in opening the door to testing ourselves foolishly in childish,reckless and dangerous activities….this is only what we call tempting fate!
I remember years and years ago when I was involved in a car accident I was driving involving family and friends being not too seriously injured….yes initially, I was afraid to be in the driver's seat…but was told that in order to overcome the fear…I had to hold the wheel and drive again…which I did and regained self confidence.
We need to keep opening unknown doors in order to see, listen and walk into ourselves to find our true potential so that we can make a positive difference in this human life to be a living testimony to benefit ourselves and others….to be ambassadors of Peace and Love!
All it takes is one small candle to light up a darkened room! Love is the lighted candle we take into the dark unknown room…………..then the unknown will become the known…..fear will leave!
Next postLet Love lead the way!


We can thus offer undergraduates a wide range of specialised options, from medieval studies to twenty-first century literature and from film to politics. French degree programmes all consist of a combination of language study (spoken and written) and the study of French and Francophone literature and civilisation. In this way students understand not only the language, but the culture and values of French-speakers, indispensable for true intercultural communication. Intercultural understanding is further enhanced by the fact that all students taking French in their Honours programme spend time in their third year in a French-speaking country.
For all students, language work at an advanced level, spoken and written, takes up a large part of the timetable. In addition, we offer a wide range of options chosen by students according to their preferences, and taught in tutorial groups. Single Honours students take four options; Joint Honours students usually take either one or two options; most Honours students also write a dissertation in French. It is here that the wide expertise of the staff is especially beneficial, as the courses offered all relate to their areas of specialist research.
Word and Image in Modern French Fiction.
The University possesses an excellent open-access library with extremely good stocks of books and periodicals relating to French studies. Indeed, it is one of the largest University libraries in Britain.
French and Francophone Studies itself has a small but important collection of course-related books.
The city of Edinburgh is also home to the National Library of Scotland, which is not only a copyright library, but also has one of the best French collections in Britain.
As the capital of Scotland, Edinburgh has a French Consulate as well as the Institut Français d'Ecosse, a major centre of French culture. All students benefit from the Division's Group membership of the Institut français d'Ecosse. It has an excellent library, and organises regular exhibitions, lectures, and film screenings. Edinburgh hosts an annual French film festival in November.
All students have access to computer terminals which provide word-processing facilities in French, as well as email and internet access.
The French Society organises various events for students. The Centre de recherches francophones belges run a regular Film Club during the semester, which is followed by a discussion of films in French. You will also have the opportunity to join the French drama group Les Escogriffes, which has an impressive record of successful performances in French. Edinburgh is home to the Institut Français d'Ecosse which runs regular lectures, films, exhibitions and concerts related to French culture. The Edinburgh Filmhouse hosts an annual French Film Festival and regularly screens French- language films.
What can I do after my degree?
Employment prospects for graduates in French are excellent. Graduates will be very well placed to enter employment where linguistic skills are of special value, for instance education, translating and interpreting, international business, the Civil Service, the non-governmental sector or the creative industries. Within the EU, there is an increased need for graduates with a knowledge of the language and culture of one or more countries.
Another option for students graduating with French is to pursue graduate research. French at the University of Edinburgh has an international reputation for its postgraduate as well as undergraduate programmes.


Quiet country home sits on 1.26 acres. Enjoy the natural desert landscape, trees, birds and wildlife from one of the two patios surrounding the exterior of the home. Combination family/living room with wood burning fireplace is a nice retreat from a hectic cold day. 3 bedroom and 2 full bathrooms. Master bathroom has jetted tub with handicap rails installed.
Listing provided courtesy of Sierra Nevada Properties-Frnly.


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Festival Screenings
Vancouver Jewish Film Festival (2009)
In 1894, Alfred Dreyfus was wrongfully convicted of treason and imprisoned on Devil's Island off the coast of French Guiana. Over the next 11 years, he would be tried and found guilty a second time before his eventual exoneration.
The Dreyfus Affair, one of history's most notorious cases of criminal injustice and antisemitism, split French public opinion and set off an international uproar that resulted in anti-Jewish riots in every major city in France, violence that served as a prelude to the Holocaust and as a catalyst to the development of modern Zionism.
Dreyfus Revisted: A Current Affair offers a cogent history of the affair and explores its relevance to pressing contemporary concerns: the dangers of racism and prejudice; vigilance against the abuse of state power; the citizen's role in a democracy; issues of separation of church and state; the role of the modern press in effecting public opinion; and the necessity of personal courage in the public sphere.
The Dreyfus Affair coincided with the birth of the mass print media, which produced thousands of related materials—posters, newspapers, postcards, caricatures, magazines—both against and in support of Dreyfus. Dreyfus Revisited includes hundreds of these documents as well as original correspondence, photographs, and artifacts all drawn from the Lorraine Beitler Collection which documents the history of the Dreyfus Affair and its impact on the art, society, and politics of France and the modern world.
(Please note: film's concluding scene contains several graphic images.)
Visit the Lorraine Beitler Collection of the Dreyfus Affair at the University of Pennsylvania
Purchase DVD
Classroom/Library Use DVD: $195.00
Dreyfus Revisited:
Written & Produced by: Lorraine Beitler
Directed by: Jonathan Gruber, Dawn Freer & Patricia Giniger Snyder