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<commit_before>#include <cassert> #include <cstdlib> #include "Writer.h" #include "NullWriter.h" #include "HdfWriter.h" #include "TextWriter.h" #include "VtkWriter.h" using namespace cigma; // --------------------------------------------------------------------------- Writer* NewWriter(const char *fileext) { std::string ext = fileext; if (ext == ".h5") { return new HdfWriter(); } if (ext == ".txt") { return new TextWriter(); } if (ext == ".vtk") { return new VtkWriter(); } return new NullWriter(); } // --------------------------------------------------------------------------- cigma::Writer::Writer() { } cigma::Writer::~Writer() { } // ---------------------------------------------------------------------------<commit_msg>Use PathUtils.h in Writer.cpp<commit_after>#include <cassert> #include <cstdlib> #include "Writer.h" #include "NullWriter.h" #include "HdfWriter.h" #include "TextWriter.h" #include "VtkWriter.h" #include "PathUtils.h" using namespace cigma; // --------------------------------------------------------------------------- Writer* NewWriter(const char *fileext) { // // XXX: This factory function also needs to accept a flag indicating // whether we wish to overwrite the file if it exists. Thus, we need // the full filename, not just the extension part. // if (HdfExtension(fileext)) { return new HdfWriter(); } if (TextExtension(fileext)) { return new TextWriter(); } if (VtkExtension(fileext)) { return new VtkWriter(); } return new NullWriter(); } // --------------------------------------------------------------------------- Writer::Writer() { } Writer::~Writer() { } // ---------------------------------------------------------------------------

This is a particularly interesting case, and a serial killer I've never read about nor heard of. After just a bit of research, he stands out, in a way, as a serial killer—he killed exclusively outside of his own race, and apparently exclusively killed black people, as he ["had to kill blacks."](http://murderpedia.org/male.C/c/christopher-joseph.htm) The vast majority of serial killers kill exclusively within their own race (I'm sure both a criminologist and a sociologist would be required to explain this) and Christopher is a rare exception. It's really fucked up that he tried to turn himself in, yet was turned away—but I also find it super weird that his extreme schizophrenia manifested itself in delusional racism and that was taken out in the form of serial killing. People, man. Seems poignant.

by Danielle Tralongo (Circle 6) When discussing Hamlet, one must note the parallels between the fathers and sons of the play. The two that must most notably be taken into account are those of King Hamlet and Prince Hamlet, as well as Polonius and Laertes. Both father-son dynamics are relatively similar, in both personality and relativity to the plot of the play. The most important parallel between these two dynamics is not presented until the end of Act 3, when Prince Hamlet kills Polonius. At this point, however, it is clear to the reader (or the viewer) that there is a comparison to be made between Prince Hamlet’s actions and Laertes’s actions. Before encountering his father’s ghost, Hamlet merely grieves for his father; any other emotions about his father’s passing seem to be outweighed by his grief. In no way does he appear angry until he speaks to the ghost of King Hamlet. This is a rather importatn point: once Prince Hamlet finds out that his father was murdered, rather than merely passing, he begins to crave some sort of revenge on the king’s killer. In Laertes’s case, it is immediately known that Polonius was murdered, and therefore his emotions are immediately those of anger, a desire for vengance driving Laertes’s actions. Another important parallel to note between the characters of Prince Hamlet and Laertes is the ability to commit to the action of avenging their fathers. Hamlet, though he promises his father’s ghost that he will take action against King Claudius and avenge his father’s death, has not yet done so in the first four acts of the play. He laments on this in Act 2, Scene 2, saying A dull and muddy-mettled rascal, peak, Like John-a-dreams, unpregnant of my cause, And can say nothing; no, not for a king, Upon whose property and most dear life A damn’d defeat was made. Am I a coward?” Hamlet recognizes that he may not have the courage to take revenge, seeing as the proper way to do so for his father’s sake would be to murder King Claudius. Hamlet, in this moment, questions whether or not that is something he would be capable of doing. There is another moment in Act 3 where Hamlet has the oppurtunity to kill Claudius, but does not due to the fact that he is praying and would be sent to heaven rather than purgatory, where King Hamlet requested he be sent so the two brothers would suffer the same fate. The reader/viewer questions in this moment whether Hamlet would have been able to go through with this if Claudius had not been praying. Laertes, on the other hand, seems to have no problem with his desire to eliminate his father’s killer. When Claudius asks what he would like to have done to his father’s killer, Laertes simply responds that he would like “To cut his throat i’ th’ church.” Considering this prompting, it is essential to note Claudius’s role in increasing Laertes’s desire for revenge. Claudius encourages Laertes, giving him suggestions such as challenging Hamlet to a duel. Considering that Claudius’s initial goal was to eliminate Hamlet, it would only make sense that he would help Laertes plan his death. Both sons were very loyal to their fathers, and swear vengance on the man that killed him. The question that now remains is who of the two sons will make good on his promise.

Museum & History Hang around long enough and you'll soon see how remarkably resilient the people of Myrtleford are. It's a resilience built on an ability to adapt and change, strengthened by family and culture, and by a love for our way of life. The Things That Forged Us First Nations People The river valleys, alpine peaks and high plains of Bright & Surrounds are where the traditional lands of the Dhudhuroa, Gunaikurnai, Taungurung, Waywurru and Jaithmathang meet. These Nations have lived on and cared for this Country for tens of thousands of years and continue to play an active and important role in ensuring Country remains healthy for generations to come. This fertile land, with its abundance of river fish, grassy hunting plains, and phenomenal bogong moth migration, is sacred to the Traditional Custodians. The high peaks – including Mount Buffalo to Myrtleford's southwest – hold special spiritual significance and – prior to the Frontier Wars – attracted countless generations of First Nations groups from around Victoria to participate in ceremonies, feast on the nutritious bogong moth, trade, settle disputes and perform marriages. Most of the trails that ascend these peaks today follow the ancient pathways established by the Traditional Custodians. Arrival Of The Pastoralists Explorers Hume and Hovell travelled near Myrtleford in 1824 on their mission to identify new pastoral land. Following their return, word soon spread that abundant well-watered grazing lands lay south of the Murray River on the plains of North East Victoria, and by 1837, squatters from NSW had driven their cattle down to seize the land. The land around what is now the town of Myrtleford became known as Myrtle Creek Run – one of many new cattle runs that spanned the region. The occupation marked the start of the Frontier Wars and, with no law enforcement in the region to police the squatters, their arrival was catastrophic to the Dhudhuroa, Taungurung, Waywurru, Gunaikurnai and Jaithmathang Nations. Their populations quickly plummeted as a result of largescale gun massacres – such as the Oxley Plains Massacre – opportunistic shootings, arsenic poisoning, alcohol and disease. The discovery of gold in the Buckland Valley in 1853, and the masses of immigrants that came with it, brought a final blow to the First Peoples' traditional way of life, with their hunting grounds and fishing spots occupied throughout the valley. The First Peoples who survived the Frontier Wars carried significant trauma. A few are believed to have gone to live on pastoral runs while survivors from the Ovens Valley, Kiewa Valley and Mitta Mitta were taken to the Aboriginal Reserve at Tangambalanga, created in 1864. At this time, the names of 45 First Nationals people were recorded as living in Tangambalanga, reflecting the severity of genocide that had swept through the region. By 1872, the policy of removing First Nations children from their families was in force across North East Victoria, further crippling the surviving communities. The Intermingling of Cultures In 1853, as gold diggers flocked to the Buckland Valley, a small township sprung up around where the road, then known as Buckland Road, forded Myrtle Creek. The name of Myrtleford was consequently adopted and the road is today known as the Great Alpine Road. Most towns founded during the gold rush era were made up of a diverse mix of nations, and while the English and Irish accounted for a major proportion of the population, people from Scotland, France, Poland, Germany, India, the United States, China and Italy all contributed to the development of Myrtleford and surrounding areas. The Chinese were very adept at market gardening and their vegetables were highly sought after, while Indian hawkers trundled their wares through the district and were always a welcome sight to children who delighted in the mystery of such an array of goods. During the 1920s, large numbers of Italian migrants arrived in the district and established themselves in the tobacco industry. More Italians arrived in Myrtleford in 1942, although this time as prisoners of war interned at the POW Camp at East Whorouly. Many went to work on farms during this period, endearing themselves to the community. When the Second World War ended, the tobacco farms around Myrtleford experienced a second influx of Italians; through sheer hard work, many were able to buy their own farms and the tobacco industry began to boom. By 1939, bushfires near Melbourne and a post-war building boom led to a surge in demand for timber from the Ovens Valley. This resulted in the building of a network of roads that helped open the Alps to tourism and the strengthening of a timber industry that continues to be a major contributor to Myrtleford's economy today. The people of Myrtleford are remarkably resilient, and it shows. In 2006, an economic shockwave swept through the town when the Australian tobacco-growing industry finally collapsed. The collapse affected 138 tobacco farmers in the region and sapped $90-million a year from the town's economy. The tobacco fields are long gone, but the beautiful old tobacco-drying kilns still grace the landscape, offering a fond reminder of the boom times. Despite the devastation, Myrtleford forged ahead, growing hops, grazing cattle, making wine and producing and milling regenerative pine. Today, Myrtleford is flourishing, supported by its industry and a growing tourist appreciation for this wonderful country town. The Old School Museum in Myrtleford is housed in the former Myrtleford State School, which operated from 1870 to 1938. It's a great way to get a glimpse into the town's past, including information on the Myrtleford Prisoner Of War Camp and the old tobacco farming industry. The museum has a range of displays that include the old schoolroom, a recreated 1930s kitchen and living room, gold mining equipment, newspaper printing machinery, horse-drawn agricultural machinery, farming equipment, and military photographs and memorabilia. OPENING HOURS: Open Sundays 2pm-5pm, September through to May, or by appointment. ADMISSION: Adults $5 | Children $1 RESEARCH FEE: $10.00 PHONE: 03 5727 1417 or 03 5752 1963 ADDRESS: 29 Elgin Street, Myrtleford Experiences You'll Love We share the places where you can buy right from the source.