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A yellow canary records animal suicides at the edge of a cliff, possibly the world. Animator Philip Bacon speaks in tongues of metaphor with his take on death and behavior. He tells this story in a way that allows the audience to create their own interpretations of the larger meaning. The protagonist, the canary, acts as a god-like character, simply observing suicides in ritual by recording in a book then eating a representation of their species (jelly beans). He is unfazed by the animals’ obvious strife. A break in the ritual occurs when a cat is caught dragging a briefcase to the cliff. Upon the discovery, the cat flees the scene leaving the briefcase behind. Curiosity drives the canary to reveal what is in the case. At this point, the canary has a crisis of conscience. Should he be involved with the dealings of his fellow animals? Can his routine return to normal after such an interruption? Props beautifully illustrate the difficult decision-making process. The canary’s decision eventually overwhelms him with emotion. A cow helps him complete his emotional journey by reminding him that he is an animal too, not alone. The canary character could be interpreted in many ways. He could be the physical manifestation of death, longing to be a human. Perhaps he’s a Jesus figure meddling and recording events only to be sucked into the drama of the moment then saved by Mary Magdalene. Maybe he assumes the identity of the title itself, cowardice. Or perhaps his costume has a literal meaning for humans as animals and our emotions is what eventually separates our species. This is why the short is enticing. Whichever interpretation you subscribe, this short will keep you talking for days after you watch.

Ones Street uses the idea that numbers are like houses on a street. The ones place is a house. The tens place is a street. The hundreds place is a block. The thousands place is a neighborhood. This tool helps K-2 students understand place value, how big a number is, how to count on, addition, and subtraction. Common Core Standards for K-2 math are listed that the tool can assist in teaching as well as some simple ideas of ways to use the tool. This tool can help you differentiate instruction for the more concrete learners in your classroom or it can help you bring math into your transportation theme or social studies unit. This is a PDF file.

SPRING CREEK (BOWIE COUNTY) SPRING CREEK (Bowie County). Spring Creek rises 2½ miles south of Wake Village in southeastern Bowie County (at 33°23' N, 94°07' W). Intermittent in its upper reaches, the stream flows in a southerly direction for six miles to its mouth on the Sulphur River, four miles east of the Arkansas state line (at 33°18' N, 94°07' W). The soils through which Spring Creek flows are loamy along the upper and middle reaches and clayey around the mouth of the creek. The area around the upper reaches is extensively developed for commercial and residential uses. That around the middle and lower reaches is heavily wooded, with pines and various hardwoods predominating. The following, adapted from the Chicago Manual of Style, 15th edition, is the preferred citation for this article."SPRING CREEK (BOWIE COUNTY)," Handbook of Texas Online (http://www.tshaonline.org/handbook/online/articles/rbsel), accessed November 29, 2015. Uploaded on June 15, 2010. Published by the Texas State Historical Association. Get Texas history everyday, with day by day Each day's email tells a little bit more of the story of Texas and links to our collection of more than 27,000 articles

When writing in a particular genre and to a particular audience, one important consideration is the level of formality of your writing. For instance, the type of language typically used in texting differs significantly than that used in email and even more significantly than that used in an academic essay. Even if you are writing in the same genre, say an email message, your language should change depending on your audience. For instance, you would write an email differently to a friend than to a professor. Here are some characteristics of different genres of writing: 1. Brainstorm some additional informal/formal word pairs. 2. Compare an email that you wrote to a friend or family member and one that you have written to a professor. Did you adapt your language for the different audiences? If not, what could you have done differently to write to the more formal audience of your professor? 3. Why do you think expressions like “I think” and “In my opinion” are generally avoided in academic writing?

Water is getting more valuable by the day, it seems. It is so valuable that Amarillo city officials are pondering whether to impose a fee for the water we allow to run off into storm sewers. It's not without precedent, as cities such as Lubbock, Austin and Abilene impose fees - as much as $10 monthly - to help pay for infrastructure improvements. The Amarillo Development Policy Review Committee heard a presentation that projects the city could raise as much as $10 million annually with the fee, which would be assessed on customers' water-and-sewer bills each month. The money would pay for street and alley repair and maintenance, as well as storm-drain improvements. But consider this factor as well: The fee could deter the wasting of water, which in the grand scheme could cut into the revenue raised by its imposition. Perhaps you've seen it. Water pours from sprinkler heads on commercial property, spilling onto sidewalks and into streets. It runs into storm drains, where it does no good whatsoever. Add to that the fact that we've had some mighty cold mornings of late. The water turns to ice, thus creating a significant hazard to those walking along the sidewalks or driving on the streets. The city's capital-improvement projects need a revenue source. Attaching fees to the water many of us waste every day seems to be a reasonable option for the city to pursue. It also has an added benefit of deterring further waste. Who wants to pay more for water than is absolutely necessary? With surface and groundwater levels receding each day, we need to look for incentives to take better care of this valuable resource. A little extra money out of consumers' pockets just might do the trick.

The Federal Democratic Republic of Ethiopia Foreign Affairs and National Security Policy and Strategy Ethiopia’s policy towards Somalia a) Historical background of relations The relation between Ethiopia and Somalia has not been a healthy one. In the recent historical period, one major and one lesser war were fought between the two countries. The empty dream of the so-called “Greater Somalia”, an expansionist policy, had brought to Somalia nothing but hostility and conflicts with all its neighbors, especially Ethiopia. Moreover, Somalia had always allied with all groups and countries it believed were anti-Ethiopian and had disturbed Ethiopia’s peace. On the other hand, Ethiopian Somalis had resisted the oppressive system in Ethiopia. Related to this, Somalia had succeeded in mobilizing a large number of Ethiopian Somalis as allays in its attempt to execute its expansionist policy. In this regard Ethiopia has been exposed to threats emanating from Somalia and other quarters. Ethiopia, for its part, rather than responding to the threat by respecting the right of Ethiopian Somalis and by fostering brotherhood between the peoples of Ethiopia, so Ethiopian Somalis could live in voluntary unity with their other fellow Ethiopians, resorted to dismantling Somalia to the extent possible. The policy was to respond to Somali aggression by taking the war to Somalia and, along the way, aggravating the contradiction between the Somali clans. The situation has now fundamentally changed. The “Greater Somalia” ideology has been discredited. It is now over ten years since Somalia has become stateless. On the other hand, in Ethiopia, a constitution in which peoples’ rights are guaranteed is being implemented. Ethiopian Somalis are living in brotherhood and voluntary unity with other Ethiopians in a newly defined, inclusive Ethiopian identity. Together with other Ethiopians, Ethio-Somalis are, in the spirit of equality, democracy, development and an Ethiopian identity, resting on strong foundations and contributing to the building of the country. Ethiopia’s vulnerability to the “Greater Somalia” ideology has been greatly diminished. On the other hand, the disintegration of Somalia has in itself brought ever-growing danger. The crisis in Somalia has allowed religious extremism to take hold. Somalia has become a haven and conduit for terrorists and extremists. Anti-peace elements are using the country as a base and place of transit in order to threaten Ethiopia’s peace. Somalia’s disintegration has brought danger to the peace in our country. b) Significance of the relations There is no condition whereby Somalia could contribute as a source of investment and financial development or as a significant market for Ethiopia. After a process of some length, followed by peace and stability in Somalia, there is the chance that it could become a significant market, but this is difficult to imagine in the short and medium term. Regarding natural resources, all the big rivers in Somalia flow from Ethiopia. The irrigation schemes in Somalia which effectively served the people are in a poor state. On the other hand, as our country steps up its development, we will have to dam the rivers for irrigation purposes. The harnessing of rivers in Ethiopia can help Somalia resist floods, and so the benefit would be mutual. But on the other hand, these rivers could be used in Ethiopia – mainly in the Somali region – for development purposes. This could create a minor conflict but the problem can be tackled by the principle of give and take in a way that takes into account the national interests of the two countries. As can be understood from the above, in the short and medium terms, Somalia does not have a positive or negative influence of note in the development of our country. And yet, in Somalia there are numerous ports that can provide services to Ethiopia. Starting from the port of Zeila which gave services to Ethiopia during its long history, all the way to Kismayo, there are no less than seven ports in Somalia that can be used by different parts of our country. These possibilities could significantly contribute to our development, but due to the “Greater Somalia”-driven conflict and national oppression in Ethiopia, they were never seriously considered (not to forget that Ethiopia had ports of its own). The current collapse of the state in Somalia makes it unrealistic to think of using the ports at the present time. Even if the chances to use the ports were to arise, and though that would increase Somalia’s relevance to our development, one cannot see a positive role that Somalia can play at this time. On the negative side, it is worth noting that the disintegration of Somalia has posed dangers for peace and stability in Ethiopia. This situation has spoilt the image of our sub-region, and the Horn is now perceived as an area of conflict. Our chances to attract investment have been reduced and the “Somalia effect” has contributed to the uncertainty about regional peace and the lack of economic linkages between the two countries. c) Policy Direction Our proximity to Somalia would be beneficial to our development if there were peace and stability in Somalia. Peace can come to our region if a government committed to fighting disorder, terrorism and extremism in cooperation with its neighbours is established in Somalia. Some circles say that the establishment of such a government in Somalia would once again resuscitate the ideology of “Greater Somalia” and that peace, democracy and development in Somalia would, in that case, not benefit Ethiopia. This view is fundamentally wrong and dangerous. First, of all, from now onwards, our country safeguards the unity of its peoples not by denying them options but by helping them recognise and confirm in practice, the option based on equality, mutual development and democracy. As a result of this, we have created the condition whereby Ethiopian Somalis, no matter whether the ideology of “Greater Somalia” is revived or not, would choose to live in equality and unity with their other Ethiopian brothers and sisters. As our development and democratisation process gains momentum, our vulnerability to the effects of this and other similar slogans will be much reduced. Furthermore, it should be underscored that, since it has been the cause of much suffering first and foremost to the people of Somalia, this slogan of “Greater Somalia” has been discredited and its chances of revival are indeed very slim. In light of the encouraging political and economic situation in Ethiopia, the fact that Somalis live in both countries would actually ensure that they serve as a bridge that creates strong connections between the two countries, rather than as a factor of suspicion. On the contrary, if Somalia enjoys peace and democracy, we will have the opportunity to use the Somali ports extensively and continuously and this would contribute to our development significantly. Such a situation would make it possible, in alliance with the new government, to stamp out anti-peace activities originating from Somalia. Both countries can work together to jointly develop river utilization plans. The way would also be clear to promote strong educational and cultural ties and interdependence in light of the educational and other related activities that are carried out in the Somali language within the Somali Region of our country. By creating strong relations between the two countries regarding the use of ports and rivers, commerce, culture and so on, and seeing to it that the two peoples are benefiting from this, one could be sure that the peoples would resist activities designed to harm the relations that are proving to be so beneficial to them. Ethiopia would also gain direct economic advantages from this situation; in addition, when Ethiopia’s eastern border ceases to be a source of threat, overall economic development would be enhanced. That is why, at this time, our major objective in Somalia is to see the establishment of peace and democracy, and based on that, the development of strong economic, cultural and political ties between the two countries. This may be our wish and policy, but peace and democracy cannot be realised through our efforts only. Although we will do all in our power to contribute to the peace and stability of Somalia, as it is in our interest to do so, the responsibility to establish peace in that country principally rests on the Somali people and the political forces there. In addition to this, those external forces which can influence events should see to it that they use their authority to contribute to bringing about peace and democracy in Somalia. The events of the last ten years in Somalia have not been encouraging, but we should not give up hope that peace and democracy will eventually come to Somalia. The country has disintegrated into different areas, and while some are comparatively, calm others are in continuous turmoil. Those who reap benefits from the absence of authority – a number of Somali groups, some traders, religious extremists, and their foreign friends – are bent on sabotaging in one way or another any effort aimed at bringing about peace in Somalia. Although the Somali people long for peace, they have not been able to break out of the web of obstruction put in place by those who oppose peace and change. Although the international community wishes to bring about peace in Somalia, it is evidently not ready to exert all its efforts to realise this. Thus, it appears to us that the condition of instability in Somalia is likely to persist for some time. Therefore, our policy should not be limited to contributing to the emergence of peace and democracy only and, based on that, to forging strong ties; rather, it should also address what we should do if instability and turmoil persist. Our fundamental policy remains to persistently work towards the birth of a peaceful and democratic Somalia. But in light of the continuing instability, the policy we pursue should essentially be a damage-limitation policy to ensure that the instability does not further harm our country, the region and the people of Somalia. If the instability is not stopped, the only option left is to limit the damage that may be caused. There are three main options to limit the damage. First, we have to try to help those regions which are comparatively stable and do not shelter extremists and terrorists in order that the relative peace they enjoy is maintained and even strengthened. Those that can be mentioned in this regard are the regions known as Somaliland and Puntland. In the spirit of damage limitation and to assist these regions maintain their stability, it is necessary that the links be strengthened in such areas as trade, transport and the like in the interest of our country and the people inhabiting the region. The question could be raised regarding the recognition of Somaliland as an independent state. Taking this initiative is not preferable to Ethiopia because it would create negative feelings on the part of Somalis living in the rest of Somalia and others would be suspicious of our intent. Therefore, our cooperation with these regions should not include recognizing the regional administrations as independent states. But we should continue to assist these regions in maintaining peace and stability, as it is to our advantage and the benefit of the peoples living in the area. Secondly, we shall certainly continue to be exposed to various dangers as long as peace and stability elude Somalia as a whole. In recognition of this, we must create the capability to defend ourselves and foil any attack by forces of extremism, terrorism and other anti-peace elements originating in Somalia. In this regard we must always be vigilant. Thirdly, we have to work in cooperation with the Somali people in the region, and the international community as a whole, to weaken and neutralize those forces coming from any part of Somalia to perpetrate attacks against our country. Obviously, the solution to all of this is the prevalence of democracy, and everything must be done to assist in reaching this solution. At the same time, however, we need to receive the understanding and support of the people of Somalia and the international community regarding what we are facing. While maintaining the principle of non-interference in the internal affairs of Somalia, we have to ensure our right to safeguard our peace and defend ourselves.

Acute appendicitis is one of the commonest abdominal surgical diseases, the etiology of which is only fairly well established. As shown in the experimental work of Wangensteen and Bowers,13 the two important etiologic factors are obstruction and infection, and the finding of acute appendicitis without both factors is rare. Boyd2 has stated that while concretions or fecaliths are the cause of the obstruction in about 80% of the cases, other causes may also be found. Among the commoner causes are obstruction due to lymphoid hyperplasia, fibrous bands, and masses of intraluminal parasites, primarily Oxyuris vermicularis. The occasional finding of tumor as the cause of obstruction has been reported.* Among the most important of these are carcinoids or argentaffinomas. Lee and Blain report an incidence of about 0.2% in unselected cases. Primary carcinoma of the appendix, in rare instances, may be the cause of the obstruction leading to acute

Much has been written about the dangers of consuming soft drinks because of their hidden sugars and extra calories. However, is it as simple as just extra calories from sugar or is the high fructose corn syrup used as the sweetener that is particularly harmful? It is important to understand that there are several different types of sugar. The sugar our bodies use for energy is glucose. Dextrose is the same as glucose. Our bodies eventually break all sugars down into glucose. Sucrose is our usual table sugar and is made from cane or beet sugar. This is a two-sugar molecule with one glucose and one fructose bonded together. Fructose is the sugar found in fruits and vegetables. Fructose has a low glycemic index, which means that it takes a long time for the body to it break down, resulting in a slow, steady release of sugar, rather than a sudden rush. For this reason, fructose is sometimes recommended for people with diabetes. Regular corn syrup is made from corn and is all glucose. High fructose corn syrup is a mix of glucose and fructose but with a higher percentage of fructose. The sugars in high fructose corn syrup are not bonded together. High fructose corn syrup is less expensive to make and also preserves foods and soft drinks longer than glucose can. It did not exist until 1996. It tastes sweeter and adds to food texture. Because of this, food manufacturers prefer high fructose corn syrup to other sweeteners. All popular nondiet soft drinks are sweetened with high fructose corn syrup. All sugars have the same caloric content but the effect on metabolism and hormones may be different. A recent study attempted to look how our bodies may differently metabolize some sugars: In the Journal of Clinical Investigation, Dr. Peter J. Havel, professor of nutrition at the University of California at Davis, randomly assigned 32 overweight or obese men and women to drink three daily servings — 25 percent of their daily energy requirements — of a glucose- or fructose-sweetened beverage for 10 weeks. At the end of the study period, both groups had gained similar amounts of weight, but those consuming fructose-sweetened drinks showed an increase in intra-abdominal fat, the kind that embeds itself between tissues in organs. These individuals also became less sensitive to insulin, the hormone that controls blood sugar, and they had elevated levels of fat in the blood. The fructose group also showed increased fat production in the liver, elevated “bad” cholesterol and larger increases in blood triglycerides. The group drinking glucose-sweetened beverages showed none of these changes. Americans’ obesity problem started about the same time that high fructose corn syrup came on the market. It is this association that has led some nutritionists to want to study if high fructose corn syrup is metabolized differently than regular sugar. Unfortunately there is not much funding for this type of research and therefore there are not many studies. Also, there are some studies that seem to come to the opposite conclusion, that high fructose corn syrup is no worse than other sugars. So, what can I recommend, given this controversy? First, it is inconclusive that high fructose corn syrup is inherently unhealthful. However, because it is present in so many foods and essentially all nondiet sodas, it is an important and ever-present source of extra calories. Therefore, you must look at food and drink labels and try to pick the brands that don’t contain high fructose corn syrup. It is fair to say that our intake of extra calories is a problem and that the increase in high fructose corn syrup consumption is not helping. You should avoid food with added sugar regardless of whether it is table sugar or high fructose corn syrup. A previous version of this story about high fructose corn syrup needs clarification. Author Joanmarie Pellegrini, M.D., notes that high fructose corn syrup is no sweeter than table sugar and that it originally was marketed in the 1960s but did not come into widespread use until much more recently. More information is available by going to www.wabi.tv and searching under “Healthy Living.”

Did you know that mammograms do not prevent breast cancer? In truth, they actually detect cancer that already exists. And while screening mammography* is currently the best tool we have for detecting breast cancer, it misses 20% of all tumors and women younger than 50 were even more likely to have a missed tumor. Over the last 30 years, the promise of early screening to significantly reduce deaths from breast cancer has under-delivered. Nevertheless, “early detection” and debates over whether breast cancer screening does more harm than good continue to oversimplify and dominate the conversation.The truth about screening is more complicated. BCAction believes that all women should have information about the risks and benefits of breast cancer screening technologies in order to make their own decision about breast cancer screening. We are excited to present this webinar hosted by: - Tracy Weitz, BCAction Board Chair and Director, Advancing New Standards in Reproductive Health (ANSIRH), University of California, San Francisco and - H. Gilbert Welch, MD, Professor of Medicine at the Dartmouth Institute for Health Policy and Clinical Research and co-author of the study “Effect of Three Decades of Screening Mammography on Breast Cancer Incidence.” During the webinar we will: - Deconstruct the “early detection saves lives” mantra - Analyze the benefits and harms of mammography - Explain the effect three decades of screening mammography has had on breast cancer incidence - Help to translate the science around overdiagnosis and overtreatment related to mammography - Discuss what all this information means for you Join us on Tuesday March 12th 1pm (PST)/4pm (EST) or Thursday March 14th 9am (PST)/12pm (EST) for this free webinar to learn about the risks and benefits of mammography and help inform a woman’s personal decision on timing and frequency of screening. *Breast Cancer Action recognizes that mammograms have an important but fundamentally limited role and should be part of, not all of, a strategy to address the breast cancer epidemic.

The Religious Society of Friends (RSOF), aka “Quakers,” was founded in England in 1652. Though there are still about 300,000 Quakers in the world today, when I mention the religion in polite company I often get puzzled looks, “Quakers? Aren’t they mythical, like fairies?” and “How do they get by without using electricity or driving cars?” Clearly, there is need for a little education here. I believe this confusion can be blamed on the Quaker Oats Man. We’ve all seen him on those boxes of oatmeal, wearing his old-fashioned clothing and that red-cheeked superior smirk. He gives Quakers a bad name, I tell you. The Religious Society of Friends, also known simply as “Friends,” is not church as we know it. Though the religion has been around since the 17th century, it is still as unconventional today as it was seen to be then. Their services are called “meetings,” and their building is referred to as the “meeting house.” There is no clergy, in fact, nobody is in charge. They hold no creeds, no dogma; they tell no myths, have no rituals, no symbolism. Zilch. I had always thought of Quakerism as the Seinfeld of religion. It is a religion about nothing. But Friends do hold principles. They believe in simplicity. Not in the “no cars, no electricity” way but rather, in more of a “green, socially responsible, and try not to wear a lot of designer labels” manner. Quakers are perhaps best known for their staunch commitment to peace. In fact, the RSOF won the 1947 Nobel Peace Prize. They have always refused military service and, during times of war, are often granted conscientious objector status, though many have been jailed for their pacifism throughout the years. Some Quakers go so far as to be unwilling to allow their taxes to go toward military spending and they establish separate measures with the government for the allocation of this portion of their taxes. Their own literature explains more of who they are and the RSOF do like their literature. Many meeting houses boast their own library and all carry plenty of pamphlets, leaflets, and publications that explore common interests such as climate change, the progress of volunteer peace workers around the world, political and social issues, and always, always, Quaker poetry. It is a world-wide religion, practiced in nearly every country, though their numbers are dwindling. Again, I blame the Quaker Oats man. But they too are somewhat responsible for their own diminishing membership. They don’t advertise, baptize, chastise, nor proselytize. It hardly seems like a religion at all. It is easy to understand why so few would venture into a meeting house uninvited. Though they have a reputation for being puritanical, which really isn’t fair given how poorly the Puritans treated them back in the day, they are actually a very liberal group. They stress moderation in all things but they drink, they dance, and they can sin with the best of us. They do, however, frown on gambling and other than staunch pacifism, this is the only line in the sand that Quakers have drawn as far as I can see. They refuse to swear legal oaths, with the explanation that they recognize only one standard of truth. A Friend never lies. The RSOF developed as a nonconformist movement in reaction to materialism. George Fox, one of the early founders of the religion, urged his followers to follow a more simple path of Christianity, one that they felt was based on early Christian communities. And, like the early Christians, the first Quakers were also beaten, imprisoned, and sometimes killed. In fact, the term “Quaker” was initially used derisively. During a trial an early Friend faced his accusers and “bid them tremble at the word of God,” and then those nasty Puritans turned it all around and gave them the cruel epithet “Quakers.” But Friends simply appropriated the name, thus stripping it of its insult in a very Friend sort of way. Quakers were radical in their time, and still are to some extent, in that they believe that each person can experience a direct relationship with God. This is why they have no clergy or anything else that might possibly be construed as an intermediary. They do not give authority to the Bible but use it instead for guidance and inspiration. To investigate British Quakers I decided to visit the Seven Oaks Meeting House. It was once a large thriving meeting but now is down to the last determined dozen or so members. I arrived to a warm, if not somewhat surprised, welcome. The meeting room itself was nice enough and the doors of the room opened onto a beautiful garden. They explained to me that I could sit anywhere and that the chairs in a Quaker service are usually arranged in a circle, underlining their commitment to egalitarianism. There seemed to be an awful lot of women in attendance, which single men should take note of. Before we began, they asked me, very nicely I might add, not to take notes during the meeting. I was a bit taken aback. No notes? They thought it might disturb the silence. I huffed and puffed a bit. My mind is like a sieve so I rely on my notes. But as it was, not that much happened. They refer to the meetings as “a space of gathered stillness.” Actually, they sit in collective silence – for an hour. As a child, a Quaker friend of mine, a Friend friend if you will, attended meetings with his grandmother. He said that each time they entered the meeting room she would direct him to “Go in and greet the light.” The “light” is a metaphor to Quakers for one’s relationship with God. So I sat in silence and looked for the light. For an hour. There are many forms of silence. There is the popular “silent treatment,” prized by angry couples worldwide, the spiritual “vow of silence,” the evocative “moment of silence,” Simon and Garfunklel’s famous “Sound of Silence,” a parent’s desperate plea for “a little bit of silence, please!” and the cruel silence of censorship. My mind was wandering. I looked around the room and noticed that everyone, save the man with special orthopedic shoes, was wearing sandals. That says something about a religion, I thought. I was not sure what, exactly. And I was the only one with a pedicure. Though I couldn’t vouch for the woman wearing striped socks under her sandals, I’d be willing to bet that she didn’t have painted toenails. I wished that I could take out my notebook. I didn’t think that pencil against paper would really be that disruptive. What about the woman next to me with the dodgy stomach? That wasn’t distracting? It positively screamed. And the woman who kept flipping maniacally through the pages of the Bible. What was she looking for? I closed my eyes and tried to enter the silence, or the light, or whatever. My mind followed the sounds of a dog barking down the street, birds singing, distant traffic sounds, there goes that stomach again. What could she have eaten? And then the neighbor next door began to play the piano. Loudly, with the windows open. What Kind of Fool am I. Anthony Newly. I recognized it right away, having appeared in the play in high school. I could still remember the words as it turned out. I started to relax. To sit in silence for an hour is actually not as boring as one might think. Parents would probably find a Quaker meeting heaven. The silence of a meeting can be broken should someone be “moved by the spirit” to speak. Early Quakers were considered radical in that women had the same right to speak during meetings as men, something that might still be considered alarming in many churches. During the Seven Oaks meeting, a few people were moved to speak. One mentioned the recent death of a friend, and she asked us to “hold his family in the light.” Another spoke of her response to a work of art that she had recently seen, and the third read a very moving passage from a an essay written by that most famous of American Quakers, William Penn. It was something beautifully profound about how Quakers view death. But I can’t quote it here because I was not allowed to take notes. It did take a lot of work to sit in silence for an hour. You couldn’t just nod off. Though I have heard that people do fall asleep. And sometimes, yes, they snore. The rule of thumb is to simply ignore them, unless they are accompanied by a spouse, who usually takes care of the problem in their own private way. The end of the hour was signified by the assigned leader (not a priest) taking her neighbor’s hand. And then everyone joined hands for a silent moment of camaraderie. I wondered how Quakers worked as a group without a priest? Who makes the decisions? It turns out that everything is run by committee. If you have ever been on a committee or needed anything from a committee, you can appreciate just how alarmed I was. And it got worse. Business is conducted with silence. An appointed clerk records the “sense of the meeting.” Can you imagine? They don’t vote. They simply have quiet time and get a sense of what is right. So there is no debate, no arguments, no threats. Do these people really understand the meaning of the word “meeting?” When asked if they agree with a point, the positive Friend response is “I hope so” as opposed to a simple “yes,” and this is shorthand for “I hope that this is God’s will.” A decision is made when everyone in the meeting hopes that a “way forward” or “coming to unity” has occurred. If someone at the meeting disagrees the issue will not be considered resolved and they will return to silence. They maintain that every decision is determined by God’s will and, if everyone is listening to God, then the correct decision will eventually become evident. I questioned whether those who thought that Quakers belonged to another time weren’t right after all. This seemed no way to run a religion. Where did they find the time to do all of their charity service? What does the Quaker Oats man know that we don’t? The American artist James Turrell is a Friend friend. He once told me about being at an exhibition where an Italian gallerist approached him and coolly asked, “So, eez eet true that zou are a Quacker?” He never did correct him. Some other famous folk who you probably wouldn’t have guessed were Friends include singer Bonnie Raitt, Dame Judi Dench, Sir Ben Kingsley, author A.S. Byatt, singer Dave Matthews, model Cheryl Tiegs, and, much to the shame of Quakers everywhere, former American President Richard M. Nixon, who really was much more of a Quacker.

By G. Wright Doyle Edited by Mark Ellis He was a polarizing figure who inspired respectful admiration or disgust and derision. He led the Republic of China during World War II, but after a bloody civil war with the communists his government was forced to retreat to Taiwan in 1949. The story of his spiritual journey reflects his turbulent life, which was often filled with contradictions. Chiang Kai-shek was born to Chiang Shu-an, a salt merchant. His mother, Wang Tsai-yu, was a devout Buddhist who sought to inculcate the tenets and practices of her faith in her son from infancy. As a child, he was known for his tendency to assume command of others, expecting obedience. The death of his father when he was very young forced his mother to work hard to support her son. As he watched her dealing with unscrupulous people, an intense rage started to burn in him, and he began to see himself as part of an exploited people. He reacted to these perceived injustices by turning in upon his own resources, spending a great deal of time alone, surrounded by mountains and streams and meditating upon his own future course. At the age of fifteen, he married nineteen-year old Mao Fu-mei, who was functionally illiterate. The couple seems to have been close for the first two months of their marriage, but Chiang’s mother rebuked him for uxoriousness. In response, Fumei dutifully distanced herself and the two drifted apart. As a young man, Chiang was known as a promiscuous womanizer, despite being married and having a son. His first marriage fell apart as his wife, who did not share Chiang’s passion for politics and revolution, complained of his frequent absences. He often beat her, and at least once dragged her by her hair down a flight of stairs. Finally, the two settled upon a relatively amicable divorce, though his wife grieved deeply. Chiang Ching-kuo was their only son. After their divorce, Chiang was reported to have several concubines, one of whom, Zhang Ah Feng, “Jennie,” he reportedly married in 1921. At that time he contracted a form of venereal disease. After graduation from a military academy in Japan, where he met Sun Yat-sen, Chiang become an enthusiastic supporter of the Chinese nationalist revolution, and joined the Tongmenghui (Sun’s organization). Return to China Chiang returned to China to participate in the Xinhai Revolution, which overthew the Qing Dynasty. He eventually became a trusted associate of Sun, who appointed him founding commandant of the Whampoa Military Academy in 1918, when Chiang also joined the Nationalist Party (KMT). He succeeded Sun in 1925 as leader of the KMT upon Sun’s early death. In 1926-1927 he unified much of the country, defeating warlords and breaking with the Communist Party, whose members he purged from the KMT. In his personal life, Chiang fell in love with Soong Meiling, the daughter of wealthy businessman and former missionary Charlie Soong. There seems to have been a political deal worked out through the mediation of Meiling’s sister Ailing, wedding the Soong family wealth and connections to Chiang’s military and political assets. When Chiang sought to marry Meiling, the strong Christian identity of the Soongs meant that their daughter could not be joined to a non-believer. Meiling’s mother asked Chiang whether he would become a Christian. He replied that he would not change his religion to marry Meiling, but he would read the Bible and pray for God to show him what he should do. Permission was granted, but Methodist church law forbade a church wedding between a Christian and an unbaptized person. It was also doubted whether Chiang had been properly divorced from his first wife, and there were persistent rumors about Jennie, whom Chiang had sent off to America without divorcing. Chiang produced proof of his divorce and discounted the stories about Jennie. Bishop Z.T. Kuang went to the Songs’ house to pray for the couple and pronounce a blessing upon them after a lavish civil ceremony on December 1, 1927.Thenceforward, Chiang read his Bible daily (starting with the Old Testament), prayed privately, and knelt with his wife to pray. Still, he resisted her efforts to persuade him to become a Christian, since he continued to harbor doubts. Bishop Kuang answered his many questions, but did not press him to make a premature decision to follow Christ. Chiang formed a Nationalist government inNanjingin 1928, with himself as virtual military dictator, though many democratic and modernizing reforms were undertaken during the so-called Nanjing Decade (1927-1937). A pledge to God In the midst of a military campaign against a rebellious general, Chiang found himself surrounded, with capture and death imminent. He spotted a local Christian chapel, entered it, and told God that he would become a follower of Christ if he survived. A heavy snowstorm impeded his enemy’s advance, and Chiang’s forces gained the victory. He was baptized by Bishop Kuang in 1930. When asked why he had become a Christian, he replied, “I feel the need of a God such as Jesus Christ.” In addition to his wife’s impact, he may have been influenced by the Christians in his government, since seven out of ten high officials in Nanjing were believers. Quickly, Meiling became an essential source of strength and support. She helped Chiang keep up with world news, reading and digesting English publications daily; introduced him to Western literature, music, and culture; served as personal advisor, ambassador, and interpreter. Their marriage, though outwardly harmonious, was sometimes marked by conflict and tension, aggravated by Meiling’s extravagance, domineering personality, and possible infidelity, as well as by his intense emotions, bad temper and inability — or unwillingness — to engage in marital sexual relations. Close friends and associates have borne abundant testimony to Chiang’s daily Bible reading, prayer, and open affirmation of his faith in Christ. Some contemporaries say they noticed that after his baptism he seemed to believe less in force and more in conciliation. During one notable incident, after he gained release from captors in Xi’an, he stated that he had been strengthened during his ordeal by reading the Bible and entrusting himself to God’s care, so that he did not fear death and thus would not give in to their threats and demands. “The greatness and love of Christ burst upon me with new inspiration,” Chiang said, “increasing my strength to struggle against evil, to overcome temptation and to uphold righteousness…” He further claimed that he forgave the two main perpetrators because of the example of Christ on the Cross. A visitor to his house in Chongqing was stunned by a significant time of family prayer after dinner, during which the General asked God for strength and energy for his soldiers and himself, requested that God would help the Chinese people not to hate the Japanese; and calmly placed himself and his nation in God’s hands, imploring divine wisdom to know how to serve God the next day. He continued to seek to eliminate the communists, despite Japan’s increasing encroachments and domestic calls for stiff resistance to the Japanese. Finally, after the Xi’an Incident in 1936, he was forced to enter into an uneasy alliance with the communists in order to fight the Japanese. He led the Republic of China during the Second World War, and was elected President of the Republic of China in 1948, but was forced to retreat with many members of his government and army to Taiwan in 1949. Chiang’s Christian commitment found expression in his diaries, his public statements, regular church attendance, and the open support of both Chinese and foreign Christians. One of the most public manifestations of his ethical convictions in his early years was the New Life Movement, an attempt to reform Chinese civilization and morals on the basis of Confucian principles, with some admixture of Christianity. Chiang and his wife poured enormous energy, time, and resources into this campaign, for which he solicited the help and support of Christian missionaries. They generally approved of the project, and in some places it took on a Christian flavor. The invasion of China by Japan put a virtual end to this ambitious undertaking, as it did so much else that the Nationalist government was attempting. In later years, Chiang was heavily involved in the translation and publication of “Streams in the Desert” into Chinese, and worked closely with John C.H. Wu’s translation of the New Testament, going over the draft and making suggested corrections many times. The front piece of Wu’s version of the Psalms indicates that it was produced “under the editorial supervision of Chairman Chiang.” Wu found enough material about Chiang and his faith to write a 265-page book on his spiritual life, published in 1975. His diaries reveal his constant reliance upon God for wisdom and strength. Western missionaries who knew him in Taiwan report that he seemed humble, gentle, and genuine in his faith when they saw him in church each Sunday, and had no reason to doubt the sincerity of his Christian profession. This assessment was shared by his personal chaplain. Though the general populace of Taiwan were surprised to see a large cross at the head of the funeral cortege, and to read at the opening of his will that he had been “a follower of the Three Principles of the People and of Jesus Christ from his youth,“ those who had known Chiang were struck by his personal inconsistencies. On the other hand, some of his ideas, actions and personal characteristics seem to belie the depth of his faith, or at least its impact upon his conduct. Chiang read widely in the Confucian classics and in Chinese history, and believed strongly in the value of China’s cultural heritage, especially Confucianism. His Christian sermons seemed unclear on the distinctions between personal salvation and national recovery. His long and consistent alliance with the Shanghai underworld made him complicit, at least to some degree, in their corruption and cruelty; likewise, his reliance upon his own secret police, which engaged in countless acts of brutality. Reports of corruption on a grand scale by his wife’s family call his own integrity into question, though he had no power to control them; still his nepotism is undeniable. His decision to breach the levees of theYellow River in order to stall the advance of the Japanese, and then again to halt the Communists, led to the deaths of thousands and deprived many more of their homes and livelihood. Though his role in the military suppression of Taiwanese dissent in the infamous February 28 incident is unclear, his active oversight of the ensuing White Terror is well established. Chiang’s positive character traits included extraordinary personal courage, a huge capacity for work, a very strong will, and immense stamina. On the other hand, he was notorious for refusing to take advice, or even to seek the counsel of advisers. He brooked no disagreement, and would fly into a rage when criticized. A mediocre military leader, he issued orders from afar without any real knowledge of battlefield conditions, and then altered his plan without notice. More than once, he ordered loyal troops to fight to the death, knowing that their resistance was fruitless. Some of his closest companions considered him to be an arrogant egotist. There is evidence that he often said one thing and did another, or said one thing to one person and something else to another. Though he projected an image of imperturbable calm in public, he could cry like a baby behind closed doors. His lifelong commitment to Confucianism makes some wonder whether his fundamental faith was more a matter of traditional Chinese ethics than Christian belief. Did his extraordinary self-control in public stem from dependence upon God, or upon the inner strength he had long learned to cultivate? In defense, many have argued that Chiang’s autocratic leadership style is simply the norm for Chinese, and can be found in some of the most outstanding Chinese church leaders even today. Also, he was surrounded by mortal enemies and spies, and could really trust no one. His murderous purge of communists in Shanghai was undertaken only after his enemies had formed a rival government, committed atrocities and put a price on his head. Further, war compels one to make decisions that will cost many lives in order to save more people. It is believed that he matured in Christian character as he grew older and that a Christian’s true heart can be known only to God. If his private diaries, public pronouncements, consistent support of Christian churches and foreign missionaries, and active involvement in the production of Christian literature which we have noted above mean anything, then we may perhaps say that Chiang Kai-shek’s Christian career represents the halting, stumbling, but steady pilgrimage towards the Celestial City of a sinner saved by grace. G. Wright Doyle is Director, Global China Center; General Editor, Biographical Dictionary of Chinese Christianity, Charlottesville, Virginia, USA.

A to Z of Great Parenting: first posted early March 2007 G is Goal Encourage your children to have goals and help them plan to achieve them. Celebrate when they do and help them learn when they don't. From saving for an expensive toy, to budgetting their first pocket-money allowance. From a revision schedule to an inter-rail trip. Being able to plan and achive goals is a high-level and vital skill. Be wary if your school steers away from this area as being 'elitist' or unfair on some children. If so, it is not preparing children for the competitive world of work. All children can have goals (not necessarily the same ones) and all can be successful in their own chosen area. The act of goal-setting helps this process tremendously. And be a good role model yourself: set a few goals. And make them happen.

The year was 1852 and it marked the beginning of the Second French Empire, with Napoleon Bonaparte’s nephew, Louis-Napoleon (Napoleon III) ruling as Emperor. The Second Empire would last until, following the Franco-Prussian War, there was an uprising in Paris and the government of Napoleon III was overthrown. One of the new empire’s creations of 1852 was the infamous prison in French Guiana known as “Devil’s Island.” French Guiana was brutal territory and some of the previous attempts at settlement proved disastrous in the hostile environment. In 1852, Napoleon began deporting political prisoners to the newly formed penal colony and between 1852 and 1946 when the penal camp was closed, more than 56,000 prisoners were sent there. Prisoners were forced into hard labor in horrific conditions in timber camps, so brutal that many attempted dangerous escapes. Most of the penal camps were actually on the mainland, but other than a dangerous sea escape, the only escape routes through the mainland were fraught with peril. A popular route to Dutch Guiana meant crossing the piranha-infested Moroni River and then through a dense jungle through which there was one road. Devil’s Island is perhaps best known now through the movie “Papillon,” which was based on the book by Henri Charriere, who managed to escape the prison after several attempts. In the United States, movement was decidedly westward. According to “Oregon Trail Statistics,” by William E. Hill, immigration hit an all-time high on the Oregon Trail with around 10,000 people making the overland trip. With people still flocking to California in search of gold, every available means of transportation was employed and many chose to make the trip by sea, rather than face the long trek across the United States. But the voyage by sea had its perils as well. The sea voyage could mean a trip around Cape Horn, where ships were tossed in turbulent, windy waters, and iceberg inhabited waters, often being blown near Antarctica. Skilled captains might be able to shorten the trip by traveling the Straits of Magellan, a sea passage around the tip of South America, but this too was considered a dangerous trip, because the narrowness of the passage at certain points made it difficult to navigate. The trip could take up to eight months and onboard conditions were horrid. Food spoiled quickly with the heat of the equator, and worms and rodents got into whatever supplies they had. A shorter trip took passengers to Panama where they embarked on canoes to navigate the Chagres River. From there things were more difficult as the remainder of the passage to the Pacific meant a fifty-mile hike through the Panamanian jungle where some fell prey to cholera, malaria, and yellow fever. Those who survived this leg of the journey often arrived in Panama City to find a shortage of ships, which meant that they would have to wait for sometimes weeks to obtain passage on a northbound ship to California. There was also an influx of immigrants into California from China at this time. The Chinese population of California was three (two men and a woman), but by 1852 an article in the Daily Alta California estimated the Chinese population to be at around 12,000. The Chinese weren’t welcomed in a land where the gold fields weren’t producing the riches expected and where the industrious Chinese were seen as a threat. For more on the journey westward, there are many great websites, some with narratives by those who made the trek. Here are a few I found: - Oregon Trail Diaries - 1852 Oregon Trail Emigrants - Gold Rush Chronology 1852-54 - Gold Rush Links - Chinese in California - California Gold Rush (Sacramento Bee website) 1852 also marked the publication of Harriet Beecher Stowe’s famous book, Uncle Tom’s Cabin. The book was an anti-slavery statement which she later revealed was largely based on the memoirs of Rev. Josiah Henson. Originally produced in serial format, Uncle Tom’s Cabin was a sensation and by 1857 had sold half a million copies in the United States–breaking book sales records for that time and stirring anti-slavery sentiment. Image: The Oregon Trail in South Pass, 1852. From the Library of Congress Photo Collection at Ancestry. Click on the image to enlarge it.

The Pope shines a light on an underrated gem of Catholic architecture The Pope is about to talk at St Mary's College, Oscott, bringing to a close his extraordinarily successful state visit. Take a look at the Oscott chapel as the Pope speaks. Most of the great Catholic buildings in Britain were taken over by the Anglican Church after the Reformation, but some splendid examples have been built since then. One of them is Oscott – which got the full medievalist treatment in 1838 from the greatest of all Victorian Gothic architects, AWN Pugin, the man behind the Houses of Parliament. Walls, ceiling and chancel arch are all covered with typically Puginesque bright colours and high medieval designs. The stained glass, based on 14th century work, is designed by Pugin. Other artefacts are genuinely medieval, collected by Pugin – 15th century Flemish retables, a 17th century confessional from Louvain and an exceptional 1500 lectern, built in Maastricht; the lectern from which Newman made his Second Spring sermon in 1852. A wonderful and rare collection. Radio 3 dumbed down long ago October 24th, 2014 9:47 Sherlock Holmes on screen – the best five October 17th, 2014 11:50 How wonderful if we find King Harold's bones October 14th, 2014 8:35 Why is UKIP run by public school boys? October 12th, 2014 11:24 Russell Brand's politics are staggeringly stupid October 11th, 2014 10:39

Doctors are sending a warning to new mothers who feed their babies with breast milk purchased online. There are thousands of sellers and interested buyers on breast milk websites but a new pediatric study found high levels of bacteria and contamination in three out of four samples received from private sellers. Crouse Hospital in Syracuse is home to just one of eleven licensed milk banks in the United States. Staff screen breast milk donors using the same standards for blood donation and keep breast milk frozen to maintain safety. "We do several blood tests on the mother for say, Hepatitis C, HIV - even though they've been tested pre-natal, we do it again," said Crouse Hospital nurse practitioner Karen Juszek. Crouse's milk bank freezes breast milk as soon as possible after it is donated. In the study, 19% of private breast milk samples were shipped without any form of refrigeration. "Once that's thawed, it's only good for 48 once thawed under refrigeration. So I can't imagine it being shipped without refrigeration. It has to be full of bacteria," said Juszek. Syracuse mother Amy Lafebvre had heard of people buying and selling breast milk but says she can not believe any mother would put their children at risk by using breast milk from a complete stranger. "You don't know what she's been eating, there's drugs out there - you don't know if the mother has been doing drugs or what she's been doing. Because what you eat or whatever goes into your body goes into breast milk," said Lefebvre.The research also cites several cases in which babies did get sick from a stranger's breast milk.(Information from the Associated Press was used in this report.)

a doctrine, theory, system, etc., esp. one whose name ends in -ism: a somewhat dismissive term Origin of ism; from -ism - the act, practice, or result of: terrorism - the condition or state of being: pauperism - action, conduct, or qualities characteristic of: patriotism - the doctrine, school, theory, or principle of: cubism, socialism - devotion to: nationalism - an instance, example, or peculiarity of: Gallicism, witticism - an abnormal condition caused by: alcoholism - belief, attitudes, actions, or conduct characterized by prejudice or bigotry related to: ageism, classism, sexism Origin of -ismMiddle English -isme ; from Old French and amp; Classical Latin -isma (; from Gr) and amp; -ismus (; from Classical Greek -ismos): origin, originally suffix of action or of state, forming nouns from verbs in Classical Latin -izare, Classical Greek -izein A distinctive doctrine, system, or theory: “Formalism, by being an ‘ism,’ kills form by hugging it to death” (Peter Viereck). Origin of ismFrom –ism. - Action; process; practice: terrorism. - Characteristic behavior or quality: heroism. - a. State; condition; quality: pauperism.b. State or condition resulting from an excess of something specified: strychninism. - Distinctive or characteristic trait: Latinism. - a. Doctrine; theory; system of principles: pacifism.b. An attitude of prejudice against a given group: racism. Origin of -ismMiddle English -isme, from Old French, from Latin -ismus, from Greek -ismos, n. suff. - Abbreviation of Imperial Service Medal. - Abbreviation of Institute for Supply Management. - (astronomy) Abbreviation of interstellar medium. InitialismSee also: OISM - (sciences, medicine) Initialism of Oregon Institute of Science and Medicine. - (religion) Initialism of Orthodox Inter-Seminary Movement. ism - Computer Definition Radio frequency (RF) bands in the 902

At traditional gyms, you pay the same dues whether you visit the facility twice a day or twice a year. This makes a lot of sense for gyms, but doesn’t give you a financial incentive to actually go. But what if you had one? Behavioral economics tells us that people are more motivated by short-term effects than theoretical long-term ones. Losing money now is a better motivator than the promise of maybe losing weight in the future. Gym-Pact, an experiment run by two recent Harvard graduates, takes advantage of this. The program is intended to find out if “motivational fees” will help customers keep to their workout schedules. Groups of exercisers at two different gyms receive a free membership–if they keep to their workout schedule. If they don’t, a $25 fee applies for every week that they slip up. Harvard grads turn gym business model on its head; fitness plan members pay more if they don’t work out [Boston Globe] (Thanks, Patrick!)

Why the sudden turnaround? Research has been piling up for years supporting the NHLBI's position, according to TIME medical contributor Dr. Ian Smith. "Systolic pressure can show what's happening throughout the circulatory system, rather than only within the heart itself." For example, Smith explains, a systolic reading not only shows the force the heart is required to exert in order to push blood past resistance points, it also measures the pressure generated within vessels to keep blood moving to different organs which can pinpoint a patient's risk for stroke or general damage to blood vessels. Of course, just because your doctor or nurse may start keeping a closer eye on a new element of your blood pressure reading doesn't mean you're off the hook to keep your pressure down. According to generally accepted standards, no one should maintain a reading above 140/90, and some people may be advised to keep their pressure even lower. And that's where the work comes in: Cutting salt from your diet, losing weight and, yes, getting out there and exercising.

Follow-up though Dec 31, 2002 has been completed for a study of site-specific cancer mortality among tuberculosis (TB) patients treated with artificial lung collapse therapy in Massachusetts TB sanatoria (1930-1950). Treatment involved frequent chest fluoroscopy examinations, which delivered highly fractionated radiation doses to breast, lung, and other thoracic organs. The estimated mean doses to breast and lung for these patients are 0.74 and 0.84 Gy, respectively. In earlier analyses, breast cancer but not lung cancer was linked to cumulative radiation dose. Those results are consistent with the other cohort of tuberculosis patients exposed to chest fluoroscopy in Canada. Acquiring new cancer cases, particularly lung cancer, should allow DCEG investigators to conduct a more detailed dose-response analysis and refine risk estimates for fractionated radiation. For more information, contact Alina Brenner.

Following in Hexy’s six-legged footsteps is Sparki, which can react to light, draw its name on a sheet of paper and tote up to 10 pounds on its back, if the weight is balanced correctly. The little workhorse also can push or drag objects across surfaces with low friction. Sparki uses the open-source electronics platform Arduino and comes fully assembled, ready to operate, Bluetooth included. Drag-and-drop programming, enabled when Sparki is hooked up to a computer, makes it easy for kids to learn the basics of how human commands translate into robot actions. “Our goal is to get kids who don’t really know electronics or robotics to interact with it and get them to trust in science,” says Schlesinger. Setting a modest goal of $13,000 on Kickstarter for Hexy, Schlesinger and co-founder Connie Hu raised more than $168,000. Using the same fundraising model for Sparki, they garnered $188,786. Sparki went into production in June and was scheduled to arrive in classrooms in October. Sparki is suggested for ages 11 and up, but Hu notes it’s user-friendly enough to teach (and entertain) any school-age child. “Take Sparki out of the box, and he’s ready to go when you plug him in via the USB port on your computer,” says Hu. Sparki’s “arms” may be a mere inch long, but his reach is worldwide. Pilot programs are already set up in schools from Mexico to Norway. Tutorials and individual classroom lesson plans will be available for anyone purchasing the ‘bot.

By M. Scott Morris/Daily Journal You’ll find three floors filled with Mississippi history at the intersection of Capitol and South State streets. The Old Capitol Museum in Jackson is a 173-year-old Greek Revival time machine. In its chambers, universities were created, and civil rights abuses were written into law. “How did Mississippi get to where it is today?” said Clay Williams, museum director. “This building can explain that.” The “new” Capitol opened in 1903. That’s where the modern-day business of Mississippi government happens. But you’ll find that some of today’s controversial issues are continuations of debates that took place at the Old Capitol from 1839 to 1903. “Mississippians did not begin funding public education until 1868. Until then, you had the county schools, or you had to have a private tutor,” Williams said. “Obviously, we’re still dealing with how to educate our children. They’re debating that now.” Winds of change The Old Capitol has operated as a museum since 1961. In 2005, Hurricane Katrina made a direct impact on the building and its mission. Heavy winds blew the copper roof off and caused other damage. That created an opportunity. “After the hurricane, we decided to focus on the building and on the building’s history,” Williams said. The House Chamber got period carpeting, and each window has a set of three arrows at the top of the drapes. A reporter mentioned the arrows in his coverage of the 1861 debate over secession, when Mississippi left the United States. “We tried to recreate it as best we could,” Williams said. “Obviously, there aren’t many pictures of the inside of the building.” He said the House Chamber is his favorite room because so many far-reaching decisions were made there. “All of the colleges and universities that you know of, the legislation forming them came out of this room,” he said. Some of Mississippi’s troubles grew out of the same room. There were 142,000 black registered voters in 1890. The number was down to 8,615 in 1896. The drop is directly attributable to the poll tax and literacy test in the 1890 Constitution, which was hammered out in the House Chamber. “If you were a black person and you read the literacy test perfectly and explained it, the registrar could still say ‘Nah,’” Williams said. “If you were a sharecropper in Mississippi and you had to pay $2 to vote and you made $88 a year, you might say, ‘I won’t vote.’” The effect on black voters was devastating, and poor whites also were affected. There were 110,000 registered white voters in 1890. The number was 68,117 in 1892. “We’re not glossing over anything,” Williams said. “We’re telling the truth here. We’re telling the truth about where we’ve been and where we’re going.” In addition to being a storehouse of state history, the Old Capitol Museum is a monument to what human beings can accomplish. It’s an impressive structure with its elegant rotunda and dome, as well as Doric, Ionic and Corinthian columns. Rosettes decorate the Governor’s Office and the House Chamber. Builders and craftsmen dedicated themselves to turning the building into something special. In the 19th century, there were calls to move the capital to Vicksburg or Clinton. The building opened in 1839, and that probably cemented Jackson as the state capital, Williams said. “Back then, this would have been amazing compared to the other shacks and cabins in Jackson,” he said. “They weren’t going to abandon this building.” It was originally brick and covered in stucco that was scored to resemble stone. The stucco didn’t make it through a renovation in the 1960s, but it returned during the Katrina-inspired changes. The stucco isn’t on the back of the building, which used to face a Pearl River swamp. “When it was originally built, no one would have approached it from the back, so they didn’t put stucco on that part,” Williams said. “We didn’t either.” A set of displays detail the many renovations and changes over the years. One case is filled with items that were discarded in the most recent update. “There’s a little bit of everything in there, from an 1840s brick to a 1960s kitchen sink,” Williams said. The Old Capitol Museum regularly hosts visitors from Mississippi and other states, as well as people from Europe and Asia who come to see the state’s many blues sites and maybe check out the Elvis Presley Birthplace. “They’ll kind of hit us in the middle,” Williams said. School children once roamed the halls in large numbers, but that’s changed. School budget cuts in recent years have reduced field trips, and Williams called that a shame. The doors are open every day but Monday for anyone interested in visiting the National Historic Landmark, which also happens to be Mississippi’s own Greek Revival time machine. “This is Mississippi history. This is our culture,” Williams said. “This is an important place. We want people to understand that.”

Kendo, is composed of two kanji: "ken", meaning sword, and "Do", meaning 'the way/path of'. Together the term is literally the "way of the sword". It is a martial arts tradition spawned by the traditional school of swordsmanship (ryu) of ancient Japan, and was practiced by and large by the bushi, or samurai class of the era. As practice with real blades is inherently dangerous, the schools developed a dummy sword called a shinai, and a set of protective equipment called bogu which protects the head (men), wrists (kote), chest (do), and groin (tare). Kendo training is based on a variety of movements of attack and defense know as waza. Most fundamental are stance, footwork, cuts, thrusts, feints, and parries. Though is it a highly strenuous activity, kendo is also a means to strengthen the mind and the will to to improve oneself. It is this aspect of kendo that attracts many of its most devoted practitioners. A Kendo bout with skilled opponent is an intense experience. For a moment in time concentration is absolute, conscious thought is suppressed, and action is instinctive. Such training develops in the serious student powers of resolution and endurance under pressure which frequently affects his or her life beyond the confines of the training hall. Iaido, In the beginning Iai-jutsu was a part of Ken-jutsu. When time passed and as a result of the relatively peaceful Tokugawa period many masters saw in Iaido an excellent way of developing spiritual, mental and physical discipline. Iaido was born. Iaido does not actually mean overcoming an enemy, but overcoming one's own self. The only and the most dangerous opponent in Iaido is the iaidoka themself.