As we prepare our kiddos for a fun day or evening of trick-or-treating, let’s also help make it safe for them. The American Red Cross offers us some common sense safety tips worth repeating:
– Walk, slither, and sneak on sidewalks, not in the street.
– Look both ways before crossing the street to check for cars, trucks, and low-flying brooms.
– Don’t hide or cross the street between parked cars.
– Wear light-colored or reflective-type clothing so you are more visible. (And remember to put reflective tape on bikes, skateboards, and brooms, too!)
– Plan your route and share it with your family if you go only with friends. If possible, have an adult go with you.
– Carry a flashlight to light your way.
– Keep away from open fires and candles. (Costumes can be extremely flammable.)
– Only visit homes that have the porch light on.
– Accept your treats at the door and never go into a stranger’s house.
– Use face paint rather than masks or things that will cover your eyes.
– Be cautious of animals and strangers.
– Have a grown-up inspect your treats before eating. And don’t eat candy if the package is already opened. Small, hard pieces of candy are a choking hazard for young children.
Read more safety tips at the National Safety Council (NSC.org).


The World Heritage Committee on Thursday accepted the request of the government of Mali to place Timbuktu and the Tomb of Askia on UNESCO’s List of World Heritage in Danger. The decision aims to raise cooperation and support for the sites threatened by the armed conflict in the region.
The Committee, meeting in St Petersburg until 6 July, also asked Mali’s neighbours to do all in their power to prevent the trafficking in cultural objects from these sites. There is concern that such objects, notably important ancient manuscripts, be looted and smuggled abroad by unscrupulous dealers.
The 21 members of the World Heritage Committee urged the African Union and the international community to do all in their power to help protect Timbuktu, inscribed on UNESCO’s World Heritage in 1988, and the Tomb of Askia, inscribed in 2004.
The Director-General of UNESCO, Irina Bokova, has repeatedly urged international cooperation to protect the two sites which bear witness to the golden age of Timbuktu in the 16th century and to a history that stretches even further back to the 5th century A.D. She has also voiced grave concern for the 17th century pyramidal Tomb of Askia.
UNESCO’s Director-General sent a mission to the country in May to envisage ways to work with the authorities on the preservation of the two sites.
The List of World Heritage in Danger is designed to inform the international community of threats to the outstanding universal values for which a property has been inscribed on the World Heritage List, and to encourage corrective action.


While I am always looking for new and interesting bows to try, I have to admit I was a little surprised when I discovered the two main categories of hunting bows – the top row and the bottom bow. I didn’t think that was right. Why not make all hunting bows into either the top or the bottom?
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Well, it turns out, if you go by weight and stiffness you can change a bow from being on the top to being on the bottom. I have a friend who is into bows who actually does that. That’s the one that I usually end up using because of the twist.
Some of these types of bows have more twists than others. A fancy name for a twist is “J”. What it really means is that the string is closer to the bow. It is also easier to get a better draw than it is to get a short, steady shot with a stiffer bow.
Stiffer bows usually have a thicker, heavier shaft. There are many reasons for this. A thick shaft usually requires a longer draw length to give it enough momentum to get the arrow through the wind and then the arrow to the target.
It is much easier to move a stiffer bow around and place it in different positions without breaking it. A stiffer bow can also be difficult to master. You don’t want to loose your aim while shooting or you can wind up hitting something else.
One other thing about hunting bows that you should know is that bows are heavier at the top and lighter at the bottom. When the draw weight goes up the weight is usually kept the same. The reason for this is because the string gets closer to the bow and therefore the string doesn’t take up as much weight, thus increasing the force on the string.
The reason this is important is that you want the arrow to fly straight and down the target. In this case the target is a ball or a post on the ground. The string can actually move in two directions at once; it can move backwards and forwards. So the larger the portion of the string that moves backwards you can get a faster shot.
Another important factor to consider is the shaft stiffness. The difference between a stiff and a flexible shaft is the difference between accuracy. When the draw weight of a bow goes up, so does the amount of stiffness of the shaft has.
If you have ever seen a deer stand in the woods in full swing and with the deer in front of you and all you could see were its eyes, that is the difference between a stiff and a flexible bow. The eye of the deer is going to stop just a little shorter than the eye of a bow. As you tighten the bow string, the deer’s eye starts to drift further back.
To get the right kind of draw you will need to determine what type of hunting bow you need to get. The four main types of hunting bows are archery hunting bows, compound bows, recurve bows and compound crossbows. Each type of bow has it’s pros and cons, but they are all equally effective for most hunting situations.
While there are several hunting bows available, it is important to find one that fits the needs of the hunter and the situation. There are a lot of hunting bows on the market that can handle whatever you are after. If you want a quick draw bow, you can find that too.
With a good quality bow, a set of arrows and some practice you can be a very successful hunter. Just be sure that you do your homework first.


Atheism is "As old as human thought, as old as belief, and the conflict between the two is a constant feature of western civilization" (2).
In fact, there were doubts about religions even in antiquity, and early philosophers such as the pre-Socratic Xenophanes expressed their reservations. (See box). Xenophanes was lucky because a century later, in 399 BC, Socrates was sentenced to death for wickedness.
“Blunt-nosed and black: that's how the people of Ethiopia see the gods
Blue-eyed and blond: that's how their gods see the Thracians
But the cattle and horses and lions, if they had hands
Hands like people, for drawing, for painting, to form a picture,
Then horses would be the gods like horses, the cattle like cattle
Painting, and their shapes, the shapes of the divine bodies,
Created in her image: each one in his own. "
Xenophanes (around 570-470 BC).
In the 19th century it was then - in a modification of this quote and of Genesis 1:27 - correspondingly:
"Man created God in his own image." (3)
In the Judeo-Christian West, monotheism (belief in one god) was a matter of course that was hardly questioned for many centuries. As in the Islamic Orient, where one can still endanger one's life today if one dares to doubt Islam - and thus Allah. Because for a Muslim, turning away from his religion is a crime worthy of death.
But in Europe the old traditions and the religions as such had to allow themselves to be questioned since the time of the Renaissance and the Baroque. In a centuries-long intellectual dispute that is still ahead of the Orient.
Doubts about the ecclesiastical worldview
In the 16th century, the "New Astronomy" with its heliocentric view of the world (the sun in the center of the planetary system) contradicted literal interpretations of the Bible.
In the 17th century, the “New Science” - natural science - refuted Aristotle's failed physics with Newtonian mechanics. This pagan was worshiped almost like a saint in the Christian Middle Ages, and his theories were considered sacrosanct by theologians.
The pioneers of the New World View, such as Copernicus (1473-1543), Giordano Bruno (1548-1600), Galilei (1564-1642), Kepler (1571-1630), Newton (1642-1726) were all Christians who had no doubts about the Creators sowed nor wanted to attack the Church. But their scientific knowledge collided with the teachings of the Church or even with the sacred Scriptures, which are considered sacrosanct - the Bible.
The Catholic Church, already badly shaken by the successes of Protestantism in Northern Europe, saw itself attacked and its claim to power threatened. Astronomers and philosophers who embraced the new astronomical view of the world had to fear all the harshness of the Inquisition.
Copernicus only published his heliocentric worldview on his deathbed, which Aristarchus of Samos had already contemplated in the 3rd century BC. Giordano Bruno ended up at the stake and Galileo had to renounce what he said. Kepler and Newton worked in somewhat more tolerant, Protestant regions and escaped the inquisition of the Catholic Church.
Even the philosophers of the Enlightenment were by no means all godless. Just think of one of their most famous, Voltaire (1694-1778), branded as an atheist, who fought a lifetime against superstition, injustice and the failings of the church. His last statement, dated February 1778, reads:
"I die confessing God by loving my friends, not hating my enemies, and abhorring superstition." (4).
In the 19th century, a bitter dispute arose over Darwin's theory of evolution, which was not compatible with the biblical story of creation. Charles Darwin (1809-1882) was also not an atheist, more of a believer, who, however, did not want to accept illogical church teachings (cf. "Darwin and Evolution", under "Science").
This is how progressive scientists got into unnecessary arguments with the church and its unrepentant representatives into the 20th century. They stuck rigidly to old, misunderstood traditions as "basic religious truths"; if only because they often did not understand or did not want to understand modern, scientific knowledge.
Anyone who questions unsustainable religious teachings or turns away from failing religions is sometimes branded an "atheist" even today.
But some scientists strike back. They not only question church dogmas, but also deny the meaning of religions or even the being of God. Although it has been sufficiently proven since Immanuel Kant (1724-1804) at the latest that the existence of God can neither be proven nor refuted with material or philosophical means. So the atheist is also a "believer", namely one who believes that it is none God gives. Recently, the biologist Richard Dawkins (born 1941) made headlines with his book “Der Gotteswahn” (1), his “Foundation for Reason and Science” and the “Atheist Bus Campaign” he supported. He would like to do away with the religions entirely, which unfortunately have continually failed in history and which have often not only brought good things. (See. "Why other religions", under “History of Religion”).
The declaration of the world
In inanimate and animate nature, innumerable, more or less complicated physical and chemical processes take place; next to and with each other. In ancient times and in the Middle Ages, the prerequisites for understanding these natural processes were lacking. There was a lack of useful theories as well as suitable research tools. It seemed hopeless to bring order to this confusing variety of natural processes.
The religions provided the necessary explanations of the world. First with pagan myths and legends, then with revelations that claim to proclaim the will of God. If no one knew what to do next, the priests could finally rely on the "Inexplicable will of God, who leads everything to the best" withdraw. People could live with such primitive explanations of the world, even if much was not understood in the dark.
When rational explanations of the world were sought and the old traditions were questioned, a natural philosophy arose in antiquity that initiated a split between science and religion, as it has become so important in modern times. Because with increasing knowledge of the laws of nature, the space for the belief in miracles of religions, which wanted to close knowledge gaps, shrank. The biologist Ernst Haeckel (1834-1919) spoke of the “God's housing shortage".
But justified criticism of religion is not synonymous with atheism!
The split between science and religion
This split is based on a misunderstanding: Because natural sciences and religions are two different endeavors in the search for truth with different questions.
The religions ask about that Causes and according to the meaning; the natural sciences observe them Apparitions.
The basis of the natural sciences is the exploration of phenomena, its field of work is matter.
True religiosity, on the other hand, can only be a spiritual endeavor to establish contacts with areas beyond the limits drawn by our physical ability to perceive. So science and spirituality are two fundamentally different approaches to understanding the world and life. The power of religions begins where earthly power ends.
Today the natural sciences are highly developed and provide an apparently closed, hard-to-attack materialistic worldview. Spirituality, on the other hand, is underdeveloped, located on the fringes of society and has a hard time being taken seriously. Spirituality has largely been suppressed from today's religions.
The Dilemma of Faith
From their origin, religions should be the bridge between the "two worlds": the one on this side, the world of matter, and the other, the spiritual world. Even in biblical times, many people gave this bridge-building to others, to prophets, seers or priests.
Eminent personalities should act as mediators between the earthly area and the spiritual realm, who have a deeper insight into the weaving of creation or through contacts with the hereafter. When these personalities do their job, they are respected and have authority. A vocation to the priesthood is about experience of creation knowledge that eludes theological subtleties - beyond animism, pantheism, polytheism, or monotheism.
But here lies the dilemma, the deep problematic of all religions: A mediator between the spiritual and the earthly must be a spiritual person; best of all a gifted one, chosen by "higher powers". This leads to the question of who or what decides that they are “higher powers”? Who decides which source is true? The answer can only lie in the feeling of each individual; because no one can be relieved of personal responsibility for their earthly and spiritual life. From nobody!
Earthly training may be useful and helpful to a priest, but it is not enough for a spiritual guide. Far higher intellectual and spiritual qualities are required of this than of the average person. If priests cannot meet these requirements, they must fail in the fulfillment of their actual task. Your religion is degenerating, losing its credibility. Crimes can be done in the name of faith, and disappointed believers ultimately doubt even God himself.
Neither scientists nor theologians can claim to know the "truth". At most, natural scientists find “factualities”, and theology, with its old, uncertainly handed down and often misunderstood traditions, has been going in circles for centuries.
Because the truth as such lives only in God. It is eternal and unchangeable, inviolable. Our limited, very sketchy one Understanding the truth but is one inner Subjected to a process of development that will never end. Wrong paths and steps backwards cannot be ruled out.
Why the "new fashion" atheism?
Materialism has become the world's dominant hypothesis that hardly tolerates any other approaches. The epitome of materialism is provided by physics, the working method of which - the combination of observation (measurement) and calculation - was so tremendously successful that it affects all areas of our life, sometimes almost crushing it.
The materialistic hypothesis excludes extra-material influences. She wants to explain all phenomena in the world from the properties of matter. Accordingly, everything that has an impact on our world must also be measurable, and what cannot be measured is considered to be insignificant, negligible, non-existent. Our scientific worldview does not leave room for spirituality, religiosity, or even for God.
Not even for the concept of a divine order of creation, a superordinate ethic. Just as little as for a further life after death, where we have to give an account in the hereafter for our thoughts and actions in this world.
The thought of the "Creator of Heaven and Worlds " is uncomfortable for many; for he vaguely suggests that HE may make demands on us that we do not meet.
This is how one suppresses such thoughts and takes the easy path of materialistic thinking, which the great majority has long since taken. One denies everything higher, in which religious people see the more essential, and one becomes agnostic or atheist.
Today's person thinks above all of himself and his personal well-being; maybe to his children and grandchildren. He does not believe himself to be really responsible for the fate of the globe, and there is no higher, spiritual responsibility.
But a society without any spiritually or religiously based ethics; a community that does not feel responsible to a higher authority is doomed to failure.
(1) Dawkins, Richard, Der Gotteswahn, Ullstein, Berlin, 2007.
(2) Minois, Georges, Geschichte des Atheismus, Böhlau, Weimar, 2000, page 29 f.
(3) https://de.wikipedia.org> wiki> Atheism.


Pharaoh Death Mask (10 Points)
Create a death mask of a specific Pharaoh that will serve as an honour to them and their service to the Egyptians.
Do research about this Pharaoh. (research must be kept track of in a google doc or in a notebook. Research should include notes on what you learned and where the source was (web address? book title author? This information will be used in class to create a bibliography)
You may use clay, plaster, cardboard, or draw a picture. If you draw a picture, do not use only colored pencils and/or markers. You must find different objects to enhance the picture (i.e. glitter, beads, jewelry, colored rice, etc) Decorations around the Pharaoh should reflect facts we know about the pharaoh. Example: "Aton the Pharaoh reduced the Egyptian Gods to one RA the Sun God." So if he is your pharaoh then you might have a picture or symbol of the sun.


Thursday, January 28, 2010
Euro cities: Paris, Roma, London, Berlin
Hours: 1, 3, 5, 6
Comparing the Great European Cities / Paris, London, Rome and Berlin
1. Research info and images.
2. Edit, identify appropriate material.
3. Assemble presentations.
4. Share work on Google Docs.
Each team of students takes a city and sub-divides into
- Demographics (pop, literacy, PCI, ethnicity, etc) - 3 images
- History (major conquerors, major periods, those famous in
technology, arts, business) 4 images
- Contemporary connections (trading partners, technology,
relationships w neighbors, languages, products & brand names, etc)
At the end of 3 research & assembly sessions, students will have
produced packages containing -
- minimum of 10 slides / images
- bulleted explanations (brief, edited material) on each slide (about 3 info bullets per image)
- images that are clear and large when projected
- spelling, grammar
- On additional slides: quiz for classmates / 7 multiple-choice general, simple questions.
- Map quiz items from the city and nation (Ex: Atlantic Ocean, Alps Mtns.) for class quiz. At east 7 items, 7 images.
Presentations will take place in the classroom.


Thursday, August 11, 2011
Scientists Fopund New Genetic Variants Linked To Multiple Sclerosis
Scientists have found 29 new genetic variants linked to multiple sclerosis (MS) and say the findings should help drug makers focus treatment research on precise areas of the immune system.
In a study published in the journal Nature on Wednesday, researchers said the newly-found links point to the idea that T-cells a type of white blood cell responsible for mounting an immune response, and chemicals called interleukins play a key role in the development of the debilitating disease.
Drugs in development that target the immune system include rituximab, sold under the brand name Rituxan by Roche and Biogen to fight leukemia, Tysabri from Biogen and Elan, Lemtrada, sold as Campath by Sanofi's unit Genzyme for cancer, and Abbott and Biogen's Zenapax or daclizumab.
Mid-stage trial data for daclizumab released on Tuesday showed the drug on a par with other new medicines for MS, but some of he side-effects were worrisome.
Multiple sclerosis is one of the most common neurological conditions among young adults, affecting around 2.5 million people worldwide.
It occurs when the protective coating, known as the myelin sheath, around nerve fibres in the brain and spinal cord begins to break down, slowing the brain's communication with the rest of the body.
The affected pathways responsible for everyday activities such as seeing, walking, feeling, thinking and controlling the bowel and bladder lose the ability to function properly and are eventually destroyed.


1. What are Alexander’s two claims with regard to conscious control?
2. What evidence does he give to support the second?
3. In embarking upon his enquiry into the conditions of humankind, what did Alexander realize from the outset?
4. What is the explanation of the problem of our susceptibility to disease as compared to other animals as put forth by the Eugenists?
5. Why does Alexander reject this explanation?
6. Where does Alexander seek for the cause of physical deterioration?
7. Why do our instinctive actions grow ever more limited?
8. What are the 3 possible outcomes to the fact that our “…whole body is a body politic ruled by two governors whose dictates are not invariably consistent one with the other?”
9. From what does the formulation of the method of conscious control arise?
10. What is the essence of this method?
11. Where must the first effort in re-education be directed?
12. How is the normal process of education conducted?
13. How is the haphazard process of education to be broken down, and what must be established for re-education to occur?
14. What are the 4 essential stages in the performance of any muscular action by conscious control?
15 Why will no system of physical exercises alter the condition of the subject described in the example?
16. What are the 4 stages (p. 82) in the inculcation of the principles of conscious control applied to the individual?
17. Why is it important that pupils have a clear differentiation in their mind between the giving of the mental order and the performance of any act through the medium of the muscles?
18. What happens when the end is held in mind?
19. What are the first, if not the only, stumbling blocks to the teaching of conscious control?
20. Where do the preconceptions and habits of thought with regard to the uses of the muscular mechanisms come from?
21. By what means is it often necessary to break down these preconceptions of mind?
22. How may mental habits be reached?
23. What are the general effects of this method of teaching conscious control?
24. What is possibly the greatest effect of this method, and why is this effect so important?
25. What does Alexander foresee as the future of a race which has been educated on the lines of conscious control?
26. Upon what are we forced to depend when guided chiefly by instinct? What will allow us to develop our potentialities to the full?
27. In what ways is the teaching method as a rule entirely wrong?
28. What must happen before a pupil can make real progress?
29. What does a typical teacher forget?
30. What must be done to eradicate a specific defect without causing other defects?
31. What is Alexander’s process with a pupil who is “…deluded regarding his sensations and unable to direct his actions?”
32. How long is this process repeated?
33. What is Alexander’s opinion as to the cause of congenital or acquired crippling and distortion?
34. What is Alexander’s method when faced with the above?
35. How does Alexander contrast himself with faith healers in this chapter?
36. Why does Alexander not allow his pupils to close their eyes?
37. From where does Alexander believe the majority of defects arise, and how can these defects be eliminated?
38. How does Alexander view practice?
39. What has Alexander had to point out to his pupils regarding the imitative method of teaching?
40. Why can the “means whereby” not be stated in a general formula?
41. Of what is the “mean whereby” the result, and how must it be taught?
42. What are the steps of Alexander’s own treatment?
43. Why is conscious control imperative?
44. What is possible with conscious control?
1. Alexander talks in this chapter about developing a “healthy condition of the whole organism” (p. 87) in a person with congenital crippling and distortion. Is congenital crippling and distortion a structural or a functional defect? Can using Alexander’s methods effect change in structural defects, or only in functional ones? If a pupil comes to us with “defects,” how do we decide which (if any) are structural and which functional? Do we need to make this decision to be effective as teachers? Can mental attitude cause structural defects or only functional ones?


New Species Of Cave Dwelling, Hook-Footed Spider Is An Ancient Anomaly
A new breed of spider has been discovered in America's Pacific Northwest that is so radically different it represents not only a new species but an entirely new family of species. Unique to this surprisingly large arachnid are strange hook structures on its feet, only furthering its already imposing appearance.
Called Trogloraptor, which translates roughly to "cave robber," the spider was first discovered in the field in 2010. However, it wasn't fully described as an independent species until this year. The study describing the species was led by arachnologist Charles Griswold, and was published this month in the journal ZooKeys.
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Trogloraptor posses a number of unique adaptations that set it apart from modern spiders. About three inches wide including legs, the light brown spider appears to live primarily in caves and forest undergrowth. Males posses large "pedipalps" near the mouth, and both male and female have a distinctive dark "V" shape on their backs.
Most striking is the spiders' long legs, with flexible hooks at the end. According to Scientific American, Griswold says that the spiders might use these specialized hooks to grab their prey. Instead of waiting in a web, Trogloraptor's hang from silk and snatch their insect prey from midair. Unfortunately, researchers have yet to witness this behavior, but are basing their assumptions upon the hooks' similarity to another, distantly related spider which hunts in this manner. According to Griswold, the hook-feet have evolved independently from one another, suggesting a similar use.
Arachnid species in North America are, by and large, well understood. So much so that Wikipedia notes that Trogloraptor is one of only three new species to be described since 1990. However, the unique environment still produce surprises. "The troglofauna," that is, species which live in caves, "of the Pacific Northwest is poorly surveyed and several arachnid groups are known to have multiple undescribed species," write the researchers.
Though certainly distinctive in appearance, closer examination revealed such strange features as a particularly archaic respiratory system and simplified reproductive system. Such features, write Griswold and his team, warrant that Trogloraptor have its own family-the classification above genus and species-called Trogloraptoridae. Trogloraptor is, so far, the only species in the newly described family.
The researchers believe that Trogloraptor's split from other spider families occurred about 130 million years ago, and as such they retain many features not seen in modern spiders. "In many ways," write the researchers, "Trogloraptoridae are a collection of primitive character states."
"If such a large and bizarre spider could have gone undetected for so long," concluded the researchers in the study. "Who knows what else may lurk undiscovered in this remarkable part of the world."
© 2012 iScience Times All rights reserved. Do not reproduce without permission.


We are living in a dark time where we see blood flowing everywhere on the land in the name of religion, race, language, culture and colour. The most widespread extremism is religious extremism, when someone stands up and chants the name of God, “God is Great” and takes an innocent life.
God commanded us to respect other religions, whether you believe in them or not, whether you accept their ideology or not and whether you agree with its principles or not, you must show your tolerance and honor towards other’s belief. This is the teaching of God of Abraham.
In the holy book of Torah, God says:
“Shall the Judge of all the earth not do Justice?” (Gen 18:25)
According to the definition of Rabbi Jonathan Sacks: “He sought to be true to his faith and a blessing to others regardless of their faith.
We call ourselves the generation of the 21st century and claim to live in the first world yet behave like monsters, showing no respect or dignity. We claim to be the most advanced race in the world, yet we enjoy killing people in the name of race and religion. Those who lived back in the time of the dark ages, knew nothing about the social and moral values but had faith in God and had tolerance for other religions. They were far better than the 21st century’s advanced generation who believe in nothing but race and color.
When the world turned into a global village, we became so close to each other via social media, for example, but we rapidly lost our credibility of acceptances and Highjacked the ownership of religion from the hands of God. We formulated our own creeds and principles in religion and one of them is to enforce the religion of God on others because we wrongly believe that “My religion is better than Yours”.
God says in the holy Quran:
“There is no compulsion in religion” (Al-Baqarrah: 256)
We Abrahamic religions (Judaism, Christianity, Islam) have very much in common such as we believe in God, eternal life and accountability hereafter, hence we differ each other in many ways but we still have a common agenda that is to please God in our own ways. But, when we take religious authority in our hands, problems occur.
It was a time back in the day, when Judaism and Christianity became politicalised. The leaders of those religions started corruption and mischief in the name of God. The followers of those religions were sick of the religious corruption and finally decided to abandon the religion. Their religious leaders took God’s authority in their hands and issued the decree of salvation to those whom they were pleased. It was hell for ordinary people in the world and hereafter by their religious clerics. They lost hope in God and became disbelievers. The belief of hopelessness dragged them to be agnostics and atheists.
The same story repeats in the era of Islam. Since Islam became politicalised, the violence and mischief spread all around the world in the name of God. People became hateful by following the ideology of political Islam. The peaceful image of Islam became the shadow of terror by the Islamists. We started slaughtering those who did not follow the doctrine of the political Islam. We corrupted our religion by issuing the religious decrees of paradise for those who kill non-Muslims. We started calling martyrs to those who committed suicide terrorism in the name of Allah. We granted 72 virgins in paradise to those who kill as many unbelievers as he/she can. It was a miscarriage of the core principles of Islam and turned them into the ethics of violence. We forgot the very important principle of Islam, which the Prophet of Islam (PBUH) described:
“Whoever says there is no god but God, will enter paradise.” (Al-Hadith)
We made our religion the source of extremism by blindly following ignorant clerics. There is no room of extremism in Islam, yet we justified our extremism from the religious texts.
The Prophet of Islam said:
“… Beware of extremism in religion….” (Al-Hadith al Nas’ai)
The definition of this hadith is described by Ibn Taymiyyah (RA):
“His statement ‘Beware of extremism in religion’ is comprehensive, including all types of extremism, whether in belief or in actions” (Iqtida al-Sirat al-Mustaqim – 1/328)
There is no justification of Extremism whether in Islam, Christianity or Judaism. All humans belong to the God of Abraham (PBUH). We do not have the right given by God to judge someone’s belief which is his personal matter.
We (people of books) must not be defensive when we are being exposed through our extreme actions in terms of violence and mischief. We must accept our wrongdoings instead blaming other religions that their extremists are worse than ours or our extremists are less violent than theirs.
This is not a number game but a matter of a life, a life which is given by the God of Abraham, the life that has the full divine right to live in peace and practice his/her belief without any fear and persecution.
Why don’t we look inside us and find out who is using our name, our identity and our religion to achieve his personal goals? The followers of the three divine religions are stuck within their wrongdoings and hardly accept it. We have no courage to stand up against extremists within us whether they are less in quantity or high. There should not be a numbers game about who killed more or less. Killing is killing, no matter what.
The God of Moses says in the Talmud:
“Therefore, the man was created singly, to teach that he who destroys one soul of a human being, the scripture considers him as if he should destroy a whole world.” (Babylonian Talmud)
Now let’s read how God of Muhammad confirms the verse of Talmud in the holy Quran:
“Because of that, we decreed upon the children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely.” (Quran 5:32)
God mentioned in the above quoted verses, that “Human” life is more important than the life of a Muslim, Christian or a Jewish, individual.
The people of the three religions face the worst kind of extremism in our societies and we do not smell the danger of the crash of cultures. We need to reform our way of religious life and start to believe that our God is the same God and we all are His followers whether he is the God of Abraham, the God of Jesus or the God of Muhammad. We are actually doing a great blasphemy of God in regards to creating a mischief on Earth in His sacred name.
At the end, I stop my pen by believing in what Rabbi Jonathan Sack believes, that:
“To invoke God to justify violence against the innocent is not an act of sanctity but of sacrilege. It is a kind of blasphemy. It is to take God’s name in vain.”


by Katie Bowell, Curator of Cultural Interpretation
With the season of gift giving upon us, I find myself surrounded by advertisements for “beautiful” things. A diamond necklace, a new car, a flat screen television: all these objects ultimately end up being called “beautiful.” This somewhat cavalier use of the term “beauty” over such a broad spectrum of objects leads me to wonder about the real meaning of the word. What is beautiful, and how do we know?
Dennis Dutton, a professor of Philosophy at the University of Cantebury in New Zealand and the editor of Arts & Letters Daily, has an idea for an answer. What is beauty? Dutton argues that it’s a core part of our human nature – one with deep evolutionary origins that began before we even had the ability to speak.
In his fascinating and wonderfully illustrated Ted Talk, “A Darwinian Theory of Beauty,” Dutton explores the idea of a universal understanding of beauty. According to Dutton, it is possible to discover an evolutionary history of our artistic and aesthetic tastes, and to see how what we presently call beautiful is the result of millennia of influence from the environments our ancestors lived in and the situations they encountered.
My favorite part of Dutton’s talk is his discussion of Acheulian hand axes. Teardrop-shaped stone tools made 1.4 million years ago and found throughout Europe, Asia and Africa, Dutton argues that these are tools that became the first known works of art, functioning as sexually selective fitness signals of skill and intelligence the way a male peacock displays his feathers.
The next time you come to the museum, be sure to stop by our exhibit on the Lindenmeier Archaeolgical Site and look at the display of artifacts. It’s easy to look at the artifacts as stone tools: a projectile point, a knife, a scraper. It’s much more awe inspiring, however, to also look at the artifacts as works of art and things of beauty. You’ll be surprised just how much your perspective changes.
So, is anyone planning on giving a hand axe to someone special this year?
Read a transcript of Dutton’s talk here.


Posted by Ashley on Saturday, May 28, 2011 at 11:35pm.
An obsever is looking out to sea from the top of a building that is 30 m above sea leavel. He observera ship at an angle of depression of 10. How far is the ship from the foot of the bulding?
Math -- assistance needed - Writeacher, Sunday, May 29, 2011 at 8:02am
Please type your subject in the School Subject box. Any other words, including obscure abbreviations, are likely to delay responses from a teacher who knows that subject well.
Juwayria Highscholl - MathMate, Sunday, May 29, 2011 at 10:31am
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Let O represent the observer,
B = base of the building (vertically below the observer O), and
S = the observed ship.
OBS represents a right-triangle right-angled at B.
Angle of depression
Solve the right triangle:
OB = 30m
&BSO = 10°
tan(10°)=OB/BS = 30m / BS
Solve for BS
BS = 30m /tan(10°)
=30m / 0.17633 (approx.)
= 170 m (approx.)
Answer This Question
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That Vladimir Lenin and his fellow revolutionaries of 1917 considered the Social-Democratic leader Karl Kautsky a pedant and a philistine is well known. Lenin pinpointed the reason for Kautsky’s post-1914 renegacy in his dilution of Marxian dialectics. “How is this monstrous distortion of Marxism by the pedant Kautsky to be explained…??” the Bolshevik asked rhetorically in a section of his 1918 polemic, The Proletarian Revolution and the Renegade Kautsky, “How Kautsky Turned Marx into a Common Liberal.” “As far as the philosophical roots of this phenomenon are concerned,” he answered, “it amounts to the substitution of eclecticism and sophistry for dialectics.” In another chapter, Lenin accused Kautsky of “pursuing a characteristically petty-bourgeois, philistine policy [типично мещанскую, филистерскую политику]” by backing the Mensheviks. Needless to say, Lenin’s immense respect for the so-called “Pope of Marxism” before the war had all but evaporated.
What is less well known, however, is that Karl Marx and Friedrich Engels shared this appraisal of Kautsky. But this would only be revealed in 1932, several years after Lenin’s death, in extracts published from their correspondence. Engels confided to Eduard Bernstein in August 1881 that “Kautsky is an exceptionally good chap, but a born pedant and hairsplitter in whose hands complex questions are not made simple, but simple ones complex.” Marx, for his part, suspected that Engels’ fondness of Kautsky was due to his capacity to consume alcohol, as he recorded in a note to his daughter Jenny Longuet from April that same year:
[Johann Most, grandfather of legendary Boston Celtics announcer Johnny Most,] has found a kindred spirit in Kautsky, on whom he had frowned so grimly; even Engels takes a much more tolerant view of this joker [Kautz, punning on Kautz-ky] since the latter gave proof of his considerable drinking ability. When the charmer — the little joker [Kautz], I mean — first came to see me, the first question that rose to my lips was: Are you like your mother? “Not in the least!” he exclaimed, and silently I congratulated his mother. He’s a mediocrity, narrow in his outlook, over-wise (only 26 years old), and a know-it-all, although hard-working after a fashion, much concerned with statistics out of which, however, he makes little sense. By nature he’s a member of the philistine tribe. For the rest, a decent fellow in his own way; I unload him onto amigo Engels as much as I can.
Leon Trotsky was caught off-guard by the casuistry Kautsky displayed after 1914, remembering the praise he had showered on the Russian workers’ movement a decade or so earlier. “Kautsky’s reactionary-pedantic criticism [педантски-реакционная критика Каутского] must have come the more unexpectedly to those comrades who’d gone through the period of the first Russian revolution with their eyes open and read Kautsky’s articles of 1905-1906,” declared Trotsky in his preface to the 1919 reissue of Results and Prospects (1906). “At that time Kautsky (true, not without the beneficial influence of Rosa Luxemburg) fully understood and acknowledged that the Russian revolution could not terminate in a bourgeois-democratic republic but must inevitably lead to proletarian dictatorship, because of the level attained by the class struggle in the country itself and because of the entire international situation of capitalism… For decades Kautsky developed and upheld the ideas of social revolution. Now that it has become reality, Kautsky retreats before it in terror. He is horrified at Russian Soviet power and thus takes up a hostile attitude towards the mighty movement of the German communist proletariat.”
Trotsky underscored this point again thirteen years later in defending Luxemburg against the calumnies heaped upon her by Stalin. “Lenin considered Kautsky his teacher [when he wrote What is to be Done?] and stressed this everywhere he could. In Lenin’s work of that period and for a number of years following, one doesn’t find even a hit of criticism directed against the Bebel-Kautsky tendency. One rather finds a series of declarations to the effect that Bolshevism is not an independent tendency, merely a translation of the Bebel-Kautsky tendency into the language of Russian conditions. Here is what Lenin wrote in his famous pamphlet, Two Tactics, in the middle of 1905: ‘When and where have there been brought to light differences between me on the one hand and Bebel and Kautsky on the other? Complete unanimity of international revolutionary Social Democracy on all major questions of program and tactics is an incontrovertible fact.’ …But between October 1916, when Lenin wrote about the Junius pamphlet, and 1903, when Bolshevism had its inception, there was a lapse of thirteen years, during which Luxemburg was to be found in opposition to the Kautsky and Bebel Central Committee, and her fight against the formal, pedantic, and rotten-at-the-core ‘radicalism’ of Kautsky took on an ever increasingly sharp character.”
Just a decade or so after Trotsky penned these lines, Adorno wrote contemptuously in Minima Moralia of “the so-called heritage of socialism and the philistinism [Banausie] of the Bebels.” Franz Borkenau, a left communist also associated with the Frankfurt Institute of Social Research in exile, remarked upon the undue respect accorded to Kautsky and his ilk. Borkenau mentioned in this connection the disparaging statements made by Marx and Engels in private about their disciple. In Borkenau’s 1939 overview of World Communism, he wrote:
Admiration for Western Marxists played more than one trick on Lenin, which is remarkable given that his reverence was spent on men who, without exception, were his inferiors in every respect. Two cases are particularly interesting. One concerns Georgii Valentinovich Plekhanov, the man who introduced Marxism in its original form to Russia. Plekhanov had published a number of studies on philosophy which, though one-sided, are probably superior to Lenin’s work [Borkenau is likely referring here to Materialism and Empiriocriticism, since the notebooks on Hegel were not widely known in the West]; as a politician, though, Plekhanov was of no account. He ended as an extreme partisan of Menshevism, openly fighting Lenin. Nevertheless Lenin retained a particular admiration for this man the rest of his life; after all, he had brought Marxism to Russia! But the case of Karl Kautsky, the official theoretical mouthpiece of German Marxism, is far more noteworthy. Anyone who takes the trouble to collect the quotations concerning Kautsky in Lenin’s prewar writings will soon be convinced that Lenin regarded this man as no less than an oracle. Kautsky, it is true, was the delight of that German Marxist left wing that so miserably collapsed in August 1914 and after. This was no reason for Lenin to admire him, yet he did. For Lenin believed as firmly in the German socialists as in Kautsky. The latter was a man timid and slow in politics, wooden and unoriginal in theory, true to the type of philistine who would appear a theoretician. A few mocking remarks about him survive in the correspondence of Marx and Engels. As to the German Socialist Party which Kautsky represented, Lenin trusted it so firmly that when, in 1914, he learned of their voting for the war credits he first believed it to be a forgery of the German Foreign Office.
Unfortunately, the letters Borkenau alludes to here (fully excerpted above) may have been the undoing of the great scholar David Riazanov. Riazanov was arrested on March 6, 1931, accused of conspiring with the Mensheviks against the dictatorship of the proletariat. His brilliant assistant at the Marx-Engels Institute, Isaak Rubin, a first-rate economic theorist, gave him up after enduring several weeks of torture. Meanwhile, in Mexico, Trotsky wrote incredulously about the charges leveled at Riazanov. On May Day, he published an article, “A New Slander against David Riazanov.” You can read it below.
May 1, 1931
The March 12 issue of Pravda published a note entitled “Marx on Karl Kautsky,” signed by the “Marx-Engels Institute.” This note subsequently was reproduced without comment by the world press of the Comintern. On the surface, the center of gravity of this note lay in the remarkable passage from a letter by Marx in 1881 which made a crushing characterization of Kautsky, a characterization which was later fully verified.
The publication of the note formally signed by the whole institute has, however, another aim — to besmirch the person who created and headed the Marx-Engels Institute. This is how the note concludes: “The original letter was turned over to Riazanov by the well-known Menshevik Lydia Zederbaum-Dan as long ago as 1925. Riazanov had carefully concealed the letter.”
During the Menshevik trial, Riazanov was publicly accused by the prosecutor of collaboration in the conspiracy against the dictatorship of the proletariat. A few months after this accusation, the whole world is now told of another crime committed by Riazanov. He had, it seems, into the bargain, concealed the quotation from Marx’s letter of 1881. Their need to advance such circumstances, all out of proportion to the first accusation, in order to strengthen their case against Comrade Riazanov shows that the Messrs. Accusers have an uneasy conscience. These people make their discoveries by adding rudeness to disloyalty, only to betray the fragility of their case.
We gave a hypothetical explanation at the time of how the accusation against Riazanov originated. Everything that has been written to us from Moscow about this fully confirms our suppositions. It is not difficult to reveal the mechanism of the supplementary accusation launched today by the same accusers under the pseudonym of the Marx-Engels Institute.
The “Menshevik Lydia Zederbaum” turned over Marx’s letter to Riazanov back in 1925. Why did she give it to him? As a token of Riazanov’s friendship with the Mensheviks and of their future collaboration in the conspiracy against the dictatorship of the proletariat? Not a word from the “institute” on this. The term “Menshevik” ought to shut the mouth of any who hesitate, especially since Riazanov “carefully concealed” the letter since 1925. Why did he conceal it? Obviously in order to safeguard the interests of Kautsky and world Menshevism. It is true that between 1925, when Riazanov entered into a conspiracy with the Mensheviks to conceal the historic document, and 1931, when he was involved in the conspiracy against the dictatorship of the proletariat, Riazanov published not a few documents and works which caused Menshevism considerable vexation. But to no avail. The readers of the Comintern press must be guided by the ancient formula of the devout: “I believe it no matter how absurd it is.”
Good, the reader will say, but what are the facts about the letter? Is it authentic? Did Riazanov really hide it? And if he did, why? A look at the quotation is enough to prove the authenticity of the letter: Marx cannot be falsified, even by Yaroslavsky in collaboration with Yagoda. On the question of the “concealment” of the letter, we can, again, only propose a hypothesis, whose likelihood, however, is guaranteed a hundred percent by all the circumstances of the case.
Riazanov could receive the letter only from those who had it. The management of the works of Engels had fallen into Bernstein’s hands by virtue of the same historical logic of the epigones which today permits Yaroslavsky to take charge of the works of Lenin. Riazanov displayed exceptional perseverance and ingenuity in gathering together the writings of Marx and Engels. Like the Lenin Institute, the Marx-Engels Institute bought numerous documents from the Mensheviks and through their intermediaries. For example, archives were bought by the Lenin Institute from Potresov. Without a doubt, the “Menshevik Lydia Zederbaum” did not simply turn over the letter to Riazanov but probably sold it to him as an intermediary for Bernstein or someone among the old men who had Marx’s letter. It is quite likely that with the sale of this letter, which draws a devastating picture of Kautsky, Bernstein or some other owner of the document from the same circle attached the condition that the letter not be published while Kautsky or the seller was alive. The rigorous manner in which Bernstein applied this kind of censorship over the correspondence of Marx and Engels is sufficiently well known. Comrade Riazanov had no alternative. In order to get possession of the letter, he was obliged to accept the condition imposed. Anyone else in his place would have done the same. Having accepted this condition, he naturally carried it out. Thanks to his extreme prudence and loyalty in all matters of this kind, Riazanov was able to secure from our adversaries precious material from the heritage of our classics.
We think it is now clear why Riazanov “concealed” the letter. Whoever knows Riazanov knows that he, more than anyone else, must have ached to publish his valuable find. But he waited for the proper moment to do it. By means of a raid, Marx’s letter was discovered in the possession of Riazanov. It was not only made public, thereby violating the agreement made by Riazanov, but it was then converted into proof against Riazanov. What should we call such a procedure? Let us call it by its right name: procedure à la Stalin.


In The village site changed with Time, I discussed “the most infamous cargo brought in by the crew of the ‘Argo’ – being the Asian cholera, which became known as the ‘wasting disease’ or lila balavu to the Fijians. I added that: “The lila balavu reached Dravuni, like it did in many parts of Fiji, and the results were devastating. Many people, of all ages, died. Mass graves were dug by those who escaped the epidemic. And they were not many.”
The epidemic was just the first in a long line of events that darkened the early period of the 1800s. The most historic and perhaps the most bizarre event that characterised that period was the visitation of a three-tailed comet from out of space and perhaps from outside our solar system.
Historians vary in their identification of the ‘Argo’ and the year it sailed to Fiji. Former USP Art Director, Mara Jevera Fulmer discussed this dilemma in her paper: ‘Visual Language: A 19th Century Comet in Fiji.’ Sir Basil Thomson (1908), for example, only referred to a ‘vessel’ named Argo that was wrecked on Bukatatanoa Reef in the Lau Group. Beauclerc (1911) referred to the ship as a ‘man-of-war’ but gave no nation of origin. Derrick (1946) referred to a ship named Argo which was said to have cleared Port Jackson (now Sydney) on September 1805. It was recorded as being a whaling ship with general cargo, registered in London. Wilkes (1845) referred to the Argo as an English brig that was lost on Bukatatanoa in 1806. Taylor (1982) gave this account: “a small American schooner called the Argo arrived on a private trading voyage and her cargo which included the inevitable supply of spirits, found a ready market” in what is now Sydney Harbour. That was in the year 1798.
I have referred to these various dates in my post referred to above. I also added that other information available to me had put the actual date of the wreck of the Argo to January 1800.
From various accounts, the three-tailed comet, was both a messenger underlying the significance of past events and also a harbinger of similar events yet to happen. Notwithstanding that, records still do not agree on the dates of this celestial phenomenon.
The earliest dates of the phenomenon came from Fulmer who connected the sighting of the comet to the death resulting from the wreck of the ‘Argo’; and that would put a date closer to 1800 rather than 1805. Sir Basil Thomson put it at November 21, 1805 and he even entertained the idea that the comet may have been ‘Encke’s comet’. However, he did not discount the idea that it may also have been ‘the famous comet of 1807’.
The Lake Afton Public Observatory in Wichita, Kansas provided information, but only as it relates to ‘great’ comets; and the likely dates given were September 1807, September 1811 and June 1819 (cited by Fulmer). This information did not refer to ‘Encke’s comet, implying that it was not a ‘great’ comet in the definition of the Observatory. Be that as it may, Encke’s comet was first recorded in 1786 and it has been appearing periodically having a 3.3 year cycle. If we project its periodicity forward, the comet was likely to have appeared in 1802 and 1805. These dates are supportive of Fulmer’s and Thomson’s claims.
Furthermore, the Observatory did confirm “that a ‘three-tailed’ comet is quite a likely phenomenon due to the changing nature of comets in their orbits.” This three-tailed comet, according to Fulmer “appeared just before dawn after the first sign of light began to appear in the east…The central tail was the largest and shone with an appearance like the rainbows. The right and left tails were equal in size but smaller than the middle one, and their appearance was white. It was visible for 37 nights and was then lost sight of.” Beauclerc, writing in 1911, concluded that it must have been a very bright comet: a description that seems to align with that of Encke’s comet as given by Wikipedia: a comet that has “shortest period of a reasonably bright comet.”
As a messenger of past events, the comet reminded a lot of people of all the unusual events that were happening, starting with the lila balavu. There was also a total eclipse of the sun and this is dated 21 February 1803. Historians have also recorded incidents of a hurricane and a tidal wave during this period.
As a harbinger of major historical events, the comet was associated with the subsequent death of the third Vunivalu of Bau, Ratu Banuve Baleivavalagi who died in February 1803.
Events like the appearance of the three-tailed comet to early Fijians who were superstitious would have been of significance and to be recorded for oral tradition/traditional historicity. The means of recording would obviously vary from person to person or from one community to another. Some would have recorded it as lyrics of traditional chant or as ‘itukuni’ to relate to younger generation during traditional talanoa sessions. In Cakaudrove in Vanua Levu, the means of recording that traditional artists chose was in the design of their masi/masikesa, printed barkcloth.
A masikesa from the 1840s or earlier, titled as ‘exploding star’ design (printed in a post card sent to Fulmer by Sagale Buadromo, Fiji Museum Director) showed a series of stars. A single star has its centre unpainted while many large points come out from the circumference of the black inner circle. The three ‘tails’ (in one instance, a fourth ‘tail’ appears) seem to come out from between the larger star points.
This blog demonstrates how historical events, especially those of cosmic and celestial significance, impact oral history. In this specific case, the choice of oral historians for a visual language representation is not lost to contemporary historians even though the authenticity of the dates of those events are part of the ongoing discussion.
© Kaliopate Tavola and kaidravuni.com, 2018. Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Kaliopate Tavola and kaidravuni.com with appropriate and specific direction to the original content.


There has been a dynamic shift in the education sector due to the rise of e-learning.
It has been scientifically proven today, that sports have a direct impact on academic performance.
All good sportspersons know that a right education is always useful as a backup for their careers. It takes care of a person’s entire life and not just their career. Unfortunately, many students who are into sports remain deprived of higher school and college education. This could be due to factors such as:
- weak economic background,
- lack of transport facilities to travel from sports training grounds to college classes,
- intense travel that makes them miss school attendance
E-Learning Comes into Play
This is where the concept of online learning can prove to be extremely useful.The online education sector is already expected to reach a whopping, 1.96$ billion by 2021 in India (eight times more than what it is today) Therefore it is not difficult to understand how sports and academic career can be balanced by e-learning. It helps in the following ways –
- Full Flexibility: Switching between sports practice and travelling for studies is no longer a matter of trouble with e-learning as players can now practice and study for any competitive exam. Students can interact on free social networking sites in India and get to cooperate in online studies. This also promotes values such as teamwork and coordination.
- Time Management: All sports require strict discipline of time. By attempting online test papers or e-mock papers, students not just learn self-discipline, but time-management as well.
- Relieve Stress – Very often the sports persons are so short of time that they are not able to plan their events properly. E-learning gives the facility that can help manage the daily quota of study. This further helps to reduce stress and makes learning online an adventurous thing as well.
[ For e-mock papers with answer keys, click here ]
Why Sports Matter in Studies?
Now many people might question the relevance of sports and studies. And, especially in India where sports education is still a dream. Here are some facts that prove that both these fields have a relation –
- Through a study done on 5000 students, BBC has claimed that there is a success in English, mathematics and science exams as the students’ performance increase for every 17 minutes that boys exercise, and 12 minutes for girls.
- A Harvard University Psychiatrist, named John Ratey has written in his book that the MRI scan photos of the brains of people who improve their fitness have increased volume in the hippocampus. The hippocampus is that part of the brain which is linked to memory and learning.
- Even the IOC (International Olympic Committee) has now started giving online resources that tell students about managing sports and education and choosing the right place of learning.
[Find copyright free photos for sports and motivational quotes, click here]
Strike a Balance
- For those students who have cleared their class 12th Board exams and are looking for college, they shouldn’t just look for sports facilities in the college. Rather seek options of institutions that take a holistic approach and give correct opportunities to grow a wide knowledge base so that it can build a long and interesting career.
- Get a feel of the campus when you start selecting colleges. Don’t just check out the sports field or basketball court, but also do check out the classrooms and labs.
Sports offer a way to discover something that makes people passionate about for a lifetime and combined with proper education and e-learning, it can provide development of skills and cognitive abilities that supports the whole community.
Source : https://sabakuch.com/blog/2017/06/13/e-learning-in-india-can-give-sports-academic-career-the-right-balance/


You are the censor
Giving the students some hands-on experience of what the BBFC does is a good way of getting pupils talking about this issue, as well as highlighting how subjective some of these judgements are.
You will need
Internet access, DVD player, DVDs, BBFC guidelines
How to do this activity
Put the students into groups and show them a selection of clips from a range of different genres. Ask them what age they think they are suitable for. Some interesting choices might be violence in cartoons/family blockbusters, also shocking images in documentary and the news.
Good starting point films
- The footage depicting the aftermath of the American invasion of Iraq in Fahrenheit 911
- The 'torture' in The Incredibles
- The Sandman could spark interesting discussions about classification in secondary schools.
And to finish
Repeat the exercise, giving the students copies of the BBFC Guidelines for each certificate - ask them to use the BBFC guidelines to judge what certificate the film 'should' receive. You can then reveal how close they are to the original certificate.


So far the view has been superb. But at some point on the journey you're likely to pass into cloud. Clouds are divided by type [here stratocumulus mix with cumulus in the foreground, with cumulus beyond]. These correspond both to the height at which the cloud is located and the shape and density of the cloud. There are technically a great number of cloud types—around 52.
The original classification identified three families of clouds. These were cirrus (from the Latin of 'hair'—hence wispy, thin clouds), cumulus (meaning a 'heap' or 'pile' for obvious reasons), and stratus (meaning a 'layer' or 'sheet').
This early structuring was done in 1802 by a pharmacist and amateur meteorologist from London, Luke Howard, and picked up by the likes of landscape painter John Constable, who produced reams of cloud studies. Later, in 1896, the clouds were grouped into nine basic forms, each given a number from 1 to 9. This was later revised to include ten cloud forms—1 to 10. But the World Meteorological Organization (WMO), the body responsible for the numbering, later changed the range again to be 0 to 9.
This final change of numbering was for a surprisingly romantic reason. The cloud type with the number 9 (which later briefly became 10) was the cumulonimbus. Although this is classified as a low cloud because its base starts well down, the peaks of a giant cumulonimbus climb higher than any other cloud. If you were perched on top of a cumulonimbus you could consider yourself on top of the world—and this is where the expression 'on cloud 9' comes from. The WMO realized they were being spoilsports turning a cloud 9 into a cloud 10, so they reversed their decision.


i) Round 7.789 to 1 decimal place.
ii) Round 0.0595 to 2 significant figures.
i) In 7.789, the cut-off digit (the 1st decimal place) is the second 7. The digit after this is an 8, meaning we round the 7, and get the answer: 7.8.
ii) In 0.0595, the cut-off digit (the 2nd significant figure) is the 9. The digit after this is a 5, meaning that we round the 9 up to 0, and add an extra 1 to the digit before the 9. Doing so, we get the answer: 0.060.(If you just got 0.06, this would only be 1 significant figure.)


Psychological effects of caffeine
|Topics:||🍲 Food, Addiction, Anxiety Disorder, Pharmacy, 😱 Emotions|
Table of Contents
Caffeine is one of the commonly accepted and used drugs, while it is not identified as a powerful stimulant to the central nervous system, it causes a variety of psychological effect because of its drug-like chemical action. Caffeine first excites the central nervous system, but as the dose go up its impact go to the medulla, spinal cord and the cortex. The amounts of psychological effects that caffeine can cause are contingent on the concentration and the person. Caffeine intake should be reduced drastically in the case of children since they are more vulnerable to it effects.
A caffeine intake of a mere 100 mg can cause symptoms like anxiety, dizziness, irritability and agitation, insomnia, headaches and restlessness in certain individuals. People who frequently use caffeine in the form of beverage, pills or food are less vulnerable to these symptoms when the concentrations are low; however, they face other caffeine-related issues. Caffeine has also been associated with increased alertness and fatigue reduction. Do the advantages of caffeine and its effect outweigh its disadvantages?
Adverse Psychological Effects of Caffeine
Negative Effects of Caffeine
Negative effects of caffeine in the general population are connected to excessive intake. Exceedingly high doses of caffeine consumption might prompt a condition called ‘caffeinism.’ The condition’s signs comprise nervousness, anxiety, restlessness, excitement, among others that simulator a clinical situation called ‘mixed mood state’ (Smith 1243-1255). The bulk of caffeine effects appear to happen in sensitive people. In this case, psychiatric patients make most of the members of this segment. For example, panic disorder patients and widespread panic disorder. Comparable conclusions have been drawn with patients suffering from performance social disorder. Increased caffeine uptake has also been associated with intrusion on manic-type episodes and bipolar disorder recovery.
Young consumers also fall under the category of another potentially sensitive subgroup, and some psychiatric indications appear to happen at a distressing frequency in this segment. For instance, the occurrence of the key depressive disorder is acknowledged to vary from 0.4% to 8%, with roughly 30% recording a minimum of one present sign of major depressive incident. Researchers also show that coffee consumption in middle and high school learners will result in high depressive symptoms that can be directly linked to caffeine intake. Caffeine adverse effects on children Depression Inventory have been documented in both adolescents and children. However, some studies have not been as conclusive.
Dependence and Tolerance
Excessive caffeine intake might result in mild physical dependence. Evidently, individuals who consume at least 100 mg of caffeine daily may get a bodily craving that could generate withdrawal signs that comprise, muscle pain and stiffness, headaches, nausea, lethargy, marked irritability, vomiting, and depressed mood. A lot of scholars are of the opinion that caffeine withdrawal ought to be categorized as a psychological disorder. Caffeine withdrawal has been known to start within a day of stopping the consumption and can last more than a week. Sustained intake of caffeine prompts the body to produce more adenosine receptors in the central nervous system (Winston 432-439).
The condition, amplifies adenosine effects to the central nervous system, by reducing caffeine’s stimulating effects by improving tolerance and enhance the symptoms of caffeine withdrawal because the effects of adenosine will more mark after the stoppage of caffeine intake. Unfortunately, tolerance to caffeine grows very fast. For instance, sleep disturbance effects of caffeine are noticed after ingesting 400 mg of caffeine three times a day for a week, while total tolerance is witnessed after ingestion of three hundred mg, three times daily for eighteen days.
Caffeine and Pregnancy
Recent studies indicate that ingesting over three hundred milligrams of caffeine daily will enhance ones’ odds of a miscarriage. Studies done on animals’ reveal that high level of caffeine have been linked to preterm delivery, congenital disabilities, low birth weight and reduced fertility. Children whose mother consumes over five hundred milligrams of caffeine have been observed to have faster breathing and heart rates in the initial days after birth (Kuczkowsk 695). Although different studies continue to bring up mixed findings, it is certain that caffeine has a powerful effect that may ultimately affect and confound pregnancy. Caffeine is also known to cause headaches, high metabolism, dehydration, and heartburns all which can impact on the baby’s development. Again, as the pregnancy course evolves, the slower women’s bodies break down caffeine, causing a greater and lengthier contact of caffeine on the baby.
Positive Psychological Effects of Caffeine
Performance and Mood Effects of Caffeine
Studies of the impacts of caffeine on behavior and mood show that modest levels of caffeine ingestion have constructive effects on some kinds of performance and mood and certain individual consumers of caffeine can self-regulate intake to exploit the positive effects and reduce the negative ones. Studies have shown that caffeine produces a positive effect on fatigue reduction and alertness. Caffeine also leads to enhanced performance on a chore that needs a continued reaction and on observance tasks (James 1-8). However, caffeine effects on complicated jobs are harder to evaluate partly because the results have a likelihood of being a collaboration of caffeine and other factors like time of day and personality.
It is noteworthy to appreciate that caffeine withdrawal has scanty of no impact on performance apart from it having a negative effect on the mood. For the individual that can regulate their intake of caffeine, regular consumption looks to be beneficial, since it leads to better mental functioning. Caffeine continues to be explored as a likely treatment for hyperkinetic children because central nervous system stimulating substances have been shown to be effective in this condition. However, most results from various studies continue to come up with conflicting findings. While certain studies claim that that the findings point to beneficial effects with little side effects, others hold that there is scant if any benefit.
Caffeine’s impact on the body, psychology, and mind is real. Though there are certain advantages of caffeine consumption, it is limited to self-regulated use. However, the definition of self-regulation and the safe dose remain vague, and one cannot know the threshold. It is true that caffeine in high doses is a potent drug that can inflict an array of illnesses that include mental illnesses and disorders. From these findings, caffeine abuse in more common than previously thought. The finding ought to be brought to the medical community and the public attention for everyone to be informed of the danger that one encounters when they subject themselves to caffeine. Caffeine is particularly dangerous to pregnant women because it not only affects the woman but the fetus as well. The psychological disadvantages of taking caffeine outweigh its benefits.
- James, Jack E., and Peter J. Rogers. “Effects of caffeine on performance and mood: withdrawal reversal is the most plausible explanation.” Psychopharmacology 182.1 (2005): 1-8.
- Kuczkowski, Krzysztof M. “Caffeine in pregnancy.” Archives of gynecology and obstetrics 280.5 (2009): 695.
- Smith, Andrew. “Effects of caffeine on human behavior.” Food and chemical toxicology 40.9 (2002): 1243-1255.
- Winston, Anthony P., Elizabeth Hardwick, and Neema Jaberi. “Neuropsychiatric effects of caffeine.” Advances in Psychiatric Treatment 11.6 (2005): 432-439.


Neglected people, unseen diseases
Most of us cannot imagine that there are hidden diseases that affect billions of the world’s population that have been neglected for so many years. Nevertheless, as hard as this may be to believe, this is indeed the case with neglected tropical diseases (NTDs).
NTD is a group of diseases most commonly found among the 2.7 billion people in the world who live on US$2 per day. More than 1 b...


How to easily measure foods so you eat the right size serving
Measuring your food
To make sure your food servings are the right size, you can use
- measuring cups
- measuring spoons
- a food scale
Or you can use the guide below. Also, the Nutrition Facts label on food packages tells you how much of that food is in one serving.
Guide to sensible serving sizes
This much is the same as a serving size.
3 ounces =
- 1 serving of meat, chicken, turkey, or fish
- 1 serving of cooked vegetables
- 1 serving of salads
- 1 serving of casseroles or stews, such as chili with beans
- 1 serving of milk


K. Kamaraj did his schooling from Nayanar Vidyalaya and after which, he enrolled at Kshatriya Vidyalaya which used to provide the high school at that point of time. In just one year of his enrollment at Kshatriya Vidyalaya his father died and since there was no other earning member in the house, her mother sold all her jewelry and on the interest of the money earned their family sustained their livelihood.
Since he wasn’t a bright student, he decided to drop out from the school at the age of 12. He then started working in his maternal uncle’s cloth shop. He was touched by the Jallianwala Baug massacre and decided to join India’s struggle movement for freedom. Simultaneously while working in his uncle’s shop, he used to take time out and participate in processions and public meetings. By the age of 16, he became a full-time worker of Congress. He actively took part in Dandi march the movement led by C. Rajagopalachari. For opposing British rule, he was sent to jail many times.
Looking at his work, he was appointed as the General Secretary of Congress Committee by his political guru and mentor S. Satyamurthi. He was elected as Chief Minister of Tamil Nadu in 1954. During his term as chief minister, he distributed school uniforms at free of cost to avoid class distinction and he also opened up numerous schools for underprivileged section of the society. It was he who introduced free midday meal which benefitted lakhs of students and also made education compulsory and frees up to XI standard.
It was during his term as a chief minister that dams such as Aliyar Dam, Vaikai Dam, Manimuthar Dam, Krishnagiri Dam and Sathanur Dam were constructed in record time. He served as the chief minister of Tamil Nadu for three successive terms from 1954 to 1963.


Finances are often seen as an unpleasant part of life. Use this understanding to improve your life, remove the stress created by money problems and enjoy an improved credit rating. You can learn methods to handle finances better in order to save money.
Never sell when you aren’t ready. If you own stocks that are earning fair sums of money, leave them be. You can certainly take a second look at stocks that are underperforming and think about moving some of those around.
To save money on food in foreign countries, try to eat like a local. You will want to eat at local restaurants, instead of in overpriced tourists areas and hotels. The food in local restaurants will taste better and cost less too.
Large fees should be a sign for you to stay away. Brokers that deal with long term investments charge fees for using their services. These fees play a huge role when it comes to your earnings. Do not use brokers who take big commissions, and stay away from funds with high management costs.
Your bank probably offers some kind of automatic savings service which you should look into. This typically involves setting up an automatic transfer from checking into savings every month. This is a great technique which forces you to put aside a little bit of money each month. This technique can also be helpful for accruing money for expensive events, such as a wedding.
Solid plans make for solid finances. Doing this sort of planning motivates you to follow through with your plan and reduces the chance that you’ll spend frivolously.
You should now know why it’s better to save and how to deal with miscellaneous expenses after going over this article. Don’t worry if it is a long process to improve your finances. Just like losing weight, success doesn’t come overnight. Just stay with your plan and things will change eventually.


The Uniform Certified Public Accountant (CPA) Examination is developed by the AICPA with significant input and assistance by NASBA and state boards of accountancy. It is designed to assess the knowledge and skills entry-level CPAs need to practice public accountancy.
The CPA Exam is one of the “Three Es” (Education, Examination and Experience), that is required for licensure as a CPA in the U.S. The successful completion of the Uniform CPA Exam is a requirement in all 55 jurisdictions; where Education and Experience requirements may vary for each state or jurisdiction. Many jurisdictions also require an additional exam in ethics in order to obtain a license (sometimes referred to as the fourth “E”).
NOTE: The CPA license is the only license for accounting professionals and is issued by state boards of accountancy in the 55 jurisdictions (There is not a national CPA license).
The CPA Exam is a 16-hour, computer-based test comprised of four sections:
- Auditing and Attestation (AUD)
- Business Environment and Concepts (BEC)
- Financial Accounting and Reporting (FAR)
- Regulation (REG)
The CPA exam employs a combination of question formats. It includes the traditional multiple choice questions and essays, as well as highly innovative simulations – questions that replicate workplace situations and require the application of knowledge and skills to arrive at solutions.
History of the Uniform CPA Examination
In its nearly 100-year history, the Uniform CPA Examination has undergone many changes. Until the end of 2003, it was a paper-and-pencil exam administered twice each year. In April 2004, the computer-based CPA exam was launched and the paper-and-pencil exam was discontinued. The computer-based CPA exam achieved its one millionth administration in 2009.
Today the Uniform CPA exam is a state-of-the-art licensure examination – technologically advanced and psychometrically sound.