MikeLigalig.com

    1. Tell the truth.

    2. Treat each other with respect.

        * no yelling
        * no hitting
        * no kicking
        * no name-calling
        * no put-downs

    3. No arguing with parents.

        * We want and value your input and ideas, but arguing means you have made your points more than once.

    4. Respect each other’s property.

        * Ask permission to use something that doesn’t belong to you.

    5. Do what Mom and Dad say the first time.

        * without complaining or throwing a fit!

    6. Ask permission before you go somewhere.

    7. Put things away that you take out.

    8. Look for ways to be kind and helpful to each other.


http://www.rayfowler.org/2007/06/12/eight-great-family-rules-to-help-any-home/#comment-22280

    by George Herbert


    Since blood is fittest, Lord, to write
    Thy sorrows in, and bloody fight;
    My heart hath store; write there, where in
    One box doth lie both ink and sin:

    That when sin spies so many foes,
    Thy whips, thy nails, thy wounds, thy woes,
    All come to lodge there, sin may say,
    No room for me, and fly away.

    Sin being gone, oh fill the place,
    And keep possession with thy grace;
    Lest sin take courage and return,
    And all the writings blot or burn.

Not quite gentle...

Revelation 16:13

The book of Revelation foretells that at the time of the end, in the last few years of Satan's dominion over the earth, a religious personality will arise and deceive the whole world by means of miraculous signs. This individual is referred to as "another beast" (Revelation 13:11), as well as "the false prophet" (Revelation 16:13; 19:20; 20:10). The False Prophet is given supernatural power to do things like calling fire down from heaven (Revelation 13:13), and the signs he performs, combined with the demonic words he speaks (Revelation 16:13-14), will cause people to give their allegiance toâ€"and even worshipâ€"the Beast (Revelation 13:14). This man will wield tremendous religious influence, and inspired by the Dragon, he will successfully convince most of the world to commit idolatry (Revelation 13:12).

The Bible does not reveal the False Prophet's name or even the number of his name, as it does for the Beast. Instead, we will have to recognize him by his fruitsâ€"by what he says and does (Matthew 7:15-20). Yet, even this is a tricky proposition. For instance, the False Prophet will be able to call down fire from heaven, and yet Elijah, a true prophet of God, did the same (I Kings 18:36-38). If we see a man calling fire down from heaven, how do we know whether he is true or false?

The end time is prophesied to be full of deceptions (Matthew 24:11), and the elect will not be totally immune to having the wool pulled over their eyes (Matthew 24:24; Mark 13:22). It will take careful evaluation to see through the façade and to recognize Satan's servants for what they are, rather than what they appear to be (II Corinthians 11:14-15).

The details given about the False Prophet are few. However, if we understand the patterns and motivations that the Bible reveals about the class of people called "false prophets," we will be better equipped to recognize the general mold that the end-time False Prophet will fit.

David C. Grabbe


http://www.bibletools.org/

The "three unclean spirits" (16:13) that "come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the False Prophet" (16:13), indicate that the hellish influence of the devil and Satan possessed men alike is often disseminated by demons. "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world" (1John 4:1). That the demons are "like frogs" (16:13), signifies that they are representatively unclean, much as the superseded Old Testament Ceremonial Law used to specify. "5 I was in the city of Joppa praying: and in a trance I saw a vision, A certain vessel descend, as it had been a great sheet, let down from Heaven by four corners; and it came even to me: 6 upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the Earth, and wild beasts, and creeping things, and fowls of the air. 7 And I heard a Voice saying unto me, Arise, Peter; slay and eat. 8 But I said, Not so, LORD: for nothing common or unclean hath at any time entered into my mouth" (Acts 11:5-8).

What Satan, demons, and evil men believe to be their own machinations against the Most High and His elect ones, is actually the supreme demonstration of the Omnipotent and Omniscient God in using their evil to perform His purpose. "I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things" (Isaiah 45:7). Though God can never be the substance of evil, He does so thoroughly control His adversaries that the "wrath of man shall praise [Him]: the remainder of wrath [shall He] restrain" (Psalm 76:10). The slaughter of Armageddon will be promoted by the Antichrist as the final solution for eliminating the LORD Jesus Christ from contention to the rulership of the Kingdom of God, in particular, the Millennial Earth. "37 But last of all He sent unto them His Son, saying, They will reverence My Son. 38 But when the husbandmen saw the Son, they said among themselves, This is the Heir; come, let us kill Him, and let us seize on His inheritance" (Matthew 21:37-38). Armageddon will not be the revolt of the Kings of the East against the Antichrist, to be fought out in Israel. "And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the Beast" (Revelation 17:12). Rather, it will be the concerted effort of the Antichrist and the Kings of the East to finally defeat and destroy the LORD Jesus Christ, who is the Only Legitimate Heir to the Throne. "Until the appearing of our LORD Jesus Christ: which in His times He shall shew, who is the Blessed and Only Potentate, the KING of Kings, and LORD of Lords" (1Timothy 6:14-15).


http://www.whatsaiththescripture.com/

Traditional arms of Satan, based on the "three unclean spirits like frogs" of Book of Revelation 16:13


http://www.thefullwiki.org/

    31-03-02/ 3 GOTHIC TAPESTRY 14TH

    Bataille,Nicolas

    Apocalypse d'Angers,1373-1387, a series of tapestries woven for Louis I, Duke of Anjou. Dragons vomiting frogs (Revelations 16:13-14). "And I saw three unclean spirits like frogs, coming out of the mouth of the dragon and of the mouth of the beast and out of the mouth of the false prophet.."

    Musee de la Tapisserie, Angers, France


http://www.lessing-photo.com/

 12 The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up to prepare the way for the kings from the East. 13 Then I saw three impure spirits that looked like frogs; they came out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet. 14 They are demonic spirits that perform signs, and they go out to the kings of the whole world, to gather them for the battle on the great day of God Almighty.

(New International Version, ©2011)

Title: Tamar, Judah's Daughter-in-law

Painter:  Marc Chagall

Year:  1960

Incident shown:  Judah approaches Tamar who stands waiting for him on the road. In Chagall's picture she is dressed in the veil of a prostitute, with only her tiny, alarmed eyes peeping out at the top. But her clothing is flamboyantly red-orange, the color of sexual passion.

Bible reference:  Genesis 38:15-18

Comment:  This lithograph was produced in the same year that Chagall designed the stained glass windows for the synagogue of the Hadassah Ein Kerem Hospital in Jerusalem. The windows depict the twelve tribes of Israel, suggesting that Chagall at this time was preoccupied with Jewish biblical history, and saw the encounter between Tamar and Judah as a pivotal moment in the story of the Jewish people.

http://www.bible-art.info/Tamar.htm

BIBLE PAINTINGS: TAMAR: Emile Vernet, Judah and Tamar
   
Title:  Judah and Tamar

Painter:  Emile Vernet, 1789-1863

Year:  1840

Incident shown:  Tamar covers her face, a custom followed by prostitutes at the time, but leaves her leg and breast bare, so that Judah has no doubt of the offer she is making. They are discussing price, and he offers his staff and seal as payment.

Bible reference:  Genesis 38:15-18

Comment:  Emile Vernet was most famous for his battle scenes - he was a young man at the time of Napoleon, and was intrigued by the glamour and horror of war.  Interestingly, when he painted a scene from the Bible he chose an incident in which a type of battle is being fought - between Tamar and Judah, for her right to a child. She manages to outfox the enemy (in the form of the patriarch Judah) by using the weapons available to a woman. The picture itself  is extremely suggestive - click for an enlargement to see how Vernet made Judah's sexual intentions all too plain to see.

http://www.bible-art.info/Tamar.htm

Matthew Henry’s Concise Commentary
http://www.christnotes.org/commentary.php?com=mhc&b=1&c=38


Chapter Contents

The profligate conduct of Judah and his family.

This chapter gives an account of Judah and his family, and such an account it is, that it seems a wonder that of all Jacob's sons, our Lord should spring out of Judah, Hebrews 7:14. But God will show that his choice is of grace and not of merit, and that Christ came into the world to save sinners, even the chief. Also, that the worthiness of Christ is of himself, and not from his ancestors. How little reason had the Jews, who were so called from this Judah, to boast as they did, John 8:41. What awful examples the Lord proclaims in his punishments, of his utter displeasure at sin! Let us seek grace from God to avoid every appearance of sin. And let that state of humbleness to which Jesus submitted, when he came to put away sin by the sacrifice of himself, in appointing such characters as those here recorded, to be his ancestors, endear the Redeemer to our hearts.

Title:  Judah and Tamar

Painter:  School of Rembrandt

Year:  circa 1650-60

Incident shown:  Tamar, disguised as a prostitute, offers sex to her unsuspecting father-in-law Judah. He has been recently widowed, and shows no reluctance.

Bible reference:  Genesis 38:15-18

Comment:  This painting has been attributed to a number of painters, including Gerbrand van den Eeckhout and Aert van der Gelder. The subject of Tamar and Judah was popular among Protestant painters of the time. The Bible story's message was that people have a right to act independently to obtain justice for themselves, and it therefore made an oblique reference to the political events at that time, as the Netherlands and other newly Protestant countries tried to break away from Catholic Spain.

http://www.bible-art.info/Tamar.htm

Genesis 38 (New International Version, ©2011)

Judah and Tamar

1 At that time, Judah left his brothers and went down to stay with a man of Adullam named Hirah. 2 There Judah met the daughter of a Canaanite man named Shua. He married her and made love to her; 3 she became pregnant and gave birth to a son, who was named Er. 4 She conceived again and gave birth to a son and named him Onan. 5 She gave birth to still another son and named him Shelah. It was at Kezib that she gave birth to him.

6 Judah got a wife for Er, his firstborn, and her name was Tamar. 7 But Er, Judah’s firstborn, was wicked in the LORD’s sight; so the LORD put him to death.

8 Then Judah said to Onan, “Sleep with your brother’s wife and fulfill your duty to her as a brother-in-law to raise up offspring for your brother.” 9 But Onan knew that the child would not be his; so whenever he slept with his brother’s wife, he spilled his semen on the ground to keep from providing offspring for his brother. 10 What he did was wicked in the LORD’s sight; so the LORD put him to death also.

11 Judah then said to his daughter-in-law Tamar, “Live as a widow in your father’s household until my son Shelah grows up.” For he thought, “He may die too, just like his brothers.” So Tamar went to live in her father’s household.

12 After a long time Judah’s wife, the daughter of Shua, died. When Judah had recovered from his grief, he went up to Timnah, to the men who were shearing his sheep, and his friend Hirah the Adullamite went with him.

13 When Tamar was told, “Your father-in-law is on his way to Timnah to shear his sheep,” 14 she took off her widow’s clothes, covered herself with a veil to disguise herself, and then sat down at the entrance to Enaim, which is on the road to Timnah. For she saw that, though Shelah had now grown up, she had not been given to him as his wife.

15 When Judah saw her, he thought she was a prostitute, for she had covered her face. 16 Not realizing that she was his daughter-in-law, he went over to her by the roadside and said, “Come now, let me sleep with you.”

  “And what will you give me to sleep with you?” she asked.

17 “I’ll send you a young goat from my flock,” he said.

  “Will you give me something as a pledge until you send it?” she asked.

18 He said, “What pledge should I give you?”

  “Your seal and its cord, and the staff in your hand,” she answered. So he gave them to her and slept with her, and she became pregnant by him. 19 After she left, she took off her veil and put on her widow’s clothes again.

20 Meanwhile Judah sent the young goat by his friend the Adullamite in order to get his pledge back from the woman, but he did not find her. 21 He asked the men who lived there, “Where is the shrine prostitute who was beside the road at Enaim?”

  “There hasn’t been any shrine prostitute here,” they said.

22 So he went back to Judah and said, “I didn’t find her. Besides, the men who lived there said, ‘There hasn’t been any shrine prostitute here.’”

23 Then Judah said, “Let her keep what she has, or we will become a laughingstock. After all, I did send her this young goat, but you didn’t find her.”

24 About three months later Judah was told, “Your daughter-in-law Tamar is guilty of prostitution, and as a result she is now pregnant.”

  Judah said, “Bring her out and have her burned to death!”

25 As she was being brought out, she sent a message to her father-in-law. “I am pregnant by the man who owns these,” she said. And she added, “See if you recognize whose seal and cord and staff these are.”

26 Judah recognized them and said, “She is more righteous than I, since I wouldn’t give her to my son Shelah.” And he did not sleep with her again.

27 When the time came for her to give birth, there were twin boys in her womb. 28 As she was giving birth, one of them put out his hand; so the midwife took a scarlet thread and tied it on his wrist and said, “This one came out first.” 29 But when he drew back his hand, his brother came out, and she said, “So this is how you have broken out!” And he was named Perez. 30 Then his brother, who had the scarlet thread on his wrist, came out. And he was named Zerah.

Footnotes:

  1. Genesis 38:29 Perez means breaking out.
  2. Genesis 38:30 Zerah can mean scarlet or brightness.

New International Version, ©2011 (NIV), Copyright © 1973, 1978, 1984, 2011 by Biblica

Quote from: Vistabel on April 10, 2011, 02:53:07 PM
Insulin.

He he, maypa paresan na lang og fatty foods aron madali...

Quote from: Vistabel on April 10, 2011, 03:21:34 PM
mao ni sya biktima sa gugma, sigurado ko para sa iyaha ang Love is Bad.

Love is bad kay ang iyang ilong maoy ipagamit...

Quote from: Vistabel on April 10, 2011, 03:03:38 PM
pweding Honda 50cc - harley davidson

Hmm. Hybrid?

Reuters, â€" Thu Apr 7, 10:57 am ET


CONWAY, Massachusetts (Reuters) â€" Maine lawmakers on Wednesday approved legalizing switchblades for people with one arm, moving close to becoming the first state to make such an exception to laws that ban use of the spring-action knives.

Backers of the measure say legalizing switchblades would eliminate a need for one-armed people to be forced to open folding knives with their teeth in emergencies.

The bill to allow amputees and other one-armed people to carry the quick-opening knives cleared Maine's Senate on Wednesday after passing the House on Tuesday, Senate officials said.

Until now, Maine banned the use of switchblades by anyone.

In most states, carrying switchblades is illegal in most circumstances, though owning the knives may be allowed in some states.

Federal law allows their use by a person with one arm only on federal property if the blade is shorter than three inches.

The Maine bill requires that the knives have a blade that is three inches or shorter.

Governor Paul LePage is expected to sign the measure into law in the next couple of days, said spokeswoman Adrienne Bennett. (Reporting by Zach Howard, editing by Ellen Wulfhorst and Greg McCune)


http://news.yahoo.com/

Kalaay... Para malingaw, nagpakaon sa binuhi nga buaya...

Cool. 

Tsk, tsk, tsk, nadutlan jud diay tawon...

He he...

Help Wanted: Telepath; you know where to apply. 

By Pramoedya Ananta Toer - W. Morrow (1993) - Hardback - 352 pages - ISBN 0688127266





This book is the second sequel of Buru quartet. This book describes the sorrow of Javanese people under Dutch colonialism. First, Pramoedya describes the sorrow of Annelies Mellema. When she went to the Netherlands Annelies was so depressed that she did not want to do anything. On board she was sick. In the Netherlands she was neglected and before long she died in sorrow.

Then Pramoedya describes the evil of capitalism and colonialism. His character to portrait a cruel person is the boss of sugar factory, Frits Homerus Vlekkenbaaij, pronounced pejoratively as Plikemboh in Javanese language. He was a drunk, ferocious and a womanizer. He saw he saw Surati, the daughter of his subordinate. Then he had an evil idea. One day the factory's money was lost. Plikemboh was ready to help on one condition that Sastro (the one who is responsible) must give Surati to him. At first Surati and her mother refused but they were too powerless to resist. Then she set a plan to retaliate. At night she went to a village that was quarantined due to plague. She managed to get in eventhough it was heavily guarded. There she met a dying baby with his parents passed away nearby. Shortly after that the baby died in her hands. The next morning she went to see Plikemboh. Soon he was infected. A few days later they both died.

Pramoedya also describes farmers' sorrow. Pramoedya describes a farmer named Trunodongso. At the time he was intimidated by a group of people who threatened him to give up his land to sugar factory. He had five bau of land and the factory had hired three bau for eighteen months but in reality two years except he agreed to prolong the contract for the next season. In addition, he never received the money in full. The agreed price was eleven picis but he received three talen so he lost thirty five cents. Minke promised to report this case in newspaper. Then Minke gave his article to his editor. But Nijman, his editor, rejected his report.

.......

In short in this book Pramoedya focused his opinion negative sides of capitalism and colonialism. No wonder that during the new order era, under Suharto, this book was banned. The government at the time was very concerned that this book is the promotion of communism. -- http://www.squidoo.com/child-of-all-nations

Quote from: islander on April 09, 2011, 02:51:56 AM
ay, sorry, nitipas na man ko sa kagutom...

Ayaw palabig diet, basin ma-islanorexia ka...

Quote from: cujo on April 09, 2011, 11:15:30 PM
Is it Jack Nicholson.Good  old Jack...

He he... And the movie?

Quote from: Vistabel on April 10, 2011, 12:55:01 AM
pero na na intrega lagi ko imong tubag, mura diay ug motor sa layo si doctor whahahahha 

Ang kwestyon, kon unsang klaseha sa motor...

Quote from: islander on April 10, 2011, 12:04:52 AM
kay modagan sad tawon uy...

Klaroha, bi: modagan, molukso-lukso, o molupad?

Quote from: islander on April 08, 2011, 10:49:09 PM
wa lang god tay uwaway god... mora mag karon pa ta nagkahimamat.  KAG lagi na, ayaw na lang tuisa kay magtingsi unya KAG samot.  na, modakO hinuon ug samot.

Hmm, sabagay, puwa-puwa tuod permi akong ilong...

Quote from: Vistabel on April 08, 2011, 09:22:48 PM
hahahahhahaha...almuranas sa binisaya bot-bot, mao bani sya? 

Hmm, bot-bot, kanang dili tinuod?

Quote from: glacier_71 on April 10, 2011, 09:03:36 AM
basin na lang unta og tagbuon tag banda kay balik-bayan ra ba. hehehehe

He he, bitaw no? Kon naay terminal ang newbies, naa pud unta ang balikbayans, kadtong long taym no si bat naw sinaw...

Hmm. Unsa kahay inspiration ani nga design... 

Quote from: bugsay on April 10, 2011, 11:26:57 AM
basin dollar pod ang presyo sa naghubo....

He he, dollar ang ipalugpit?

Quote from: Lorenzo on April 09, 2011, 03:25:55 PM
Indeed. Elisha was a prophet of God, and such was the mouthpiece of God for the Jews and Gentiles (at the particular point of time). If we read biblical history, those who persecuted the prophets and or condemned them and did not head their word suffered God's unquenchable wrath.

Quote from: glacier_71 on April 09, 2011, 11:11:41 PM
hahahaha...bukog nga way pagkabali..

Pero kon makasuka na, mobalik sa pagkaugat...

Quote from: insurectus on April 10, 2011, 01:54:55 AM
Naa ang silver dollar ambot lang maghubo2 ba pod na sila nakasulod mi diha late 90's pa to
maka ingon man pod ta nga dili na jud ko mobalik diha

Unsa may nakapatagam nimo, Bay Insur?

Kini akong nadunggan nga gikanta sa akong mga igsoon nga girl scouts...

    Kookaburra sits in the old gum tree,
    Merry merry king of the bush is he.
    Laugh, Kookaburra, laugh, Kookaburra,
    Gay your life must be!

Quote from: hofelina on April 06, 2011, 05:49:26 AM
Hubs, kining imong mga awit kay makabanhaw ug minatay!LOL

Unsa man, makabanhaw sa dugay nang mitaliwan nga pagkabata?

An albino kookaburra

Kini sila, members pud sa tikarol family...





Kookaburras (genus Dacelo) are large to very large (total length 28â€"42 cm/11â€"17 in) terrestrial kingfishers native to Australia and New Guinea. The name a loanword from Wiradjuri guuguubarra, which is onomatopoetic of its call. --Wiki

Quote from: islander on April 10, 2011, 01:15:44 AM


batik

Hmm, unsa man ning letters and numbers ani? Some kind of watermark?

Quote from: islander on April 10, 2011, 12:48:59 AM
Machine-made printed cotton malongs are made in Indonesia specifically for export to the Philippines, and are commonly referred to as "batik" because the item is imported; those inexpensive machine-made malongs are used for everyday purposes.  (wikipedia)

Hmm, a standard Zamboanga barter trade item...

N.B.: As pronounced by native-tongue speakers, wa kunoy final "k" sound ang "batik". It's like our "bati" (feel) sa in "pagbati" (not as in "bati kag nawong"), with a glottal stop.

Quote from: islander on April 10, 2011, 01:01:42 AM
i learned that real, woven batik is very expensive.

Hmm, since you're already into candle-making, Ms. Isle, why don't you go into batik as well? Sayon ra man kuno ni himoon...

"The tools and materials for batik-making are simple: Beeswax, paraffin, and rosin, are used for making the resist. Denatured alcohol is needed for the spirit lamp to heat the wax, and benzine for cleaning the wax resist from the batik. The little instrument used as a container for the hot wax is not unlike a small copper teapot with a long handle. It is called a "tjanting" by the Javanese. These tjantings have spouts or tubes for conveying the hot wax resist. And these tubes are of various sizes regulated for making fine or coarse lines. This little instrument can be made by any metal worker or skilled tool maker. It is wisest to make it of thin sheet copper, because it is then lighter to hold and heats more easily. The Javanese make their tjantings also of copper using bamboo for the handle.

"All the line work of design can be done with this tube. Large masses or spaces, however, are more easily filled in with very hot wax and an ordinary paint brush.

"A small spirit lamp, a tripod to hold the wax receptacles and several small enamel bowls, complete the equipment for wax-resist printing. A spool of copper wire might be added because it is convenient to use a piece of it in clearing the spout of the tjanting. Even after the wax is carefully strained, particles of dust are apt to get into the tubes and interfere with the free flow of the wax."

More at: http://www.oldandsold.com/articles06/rugs-17.shtml 

Quote from: islander on April 10, 2011, 01:01:42 AM
try buying a kitchen knife that looks like it came straight from solingen.  it won't last a week.  the handle will fall off before you can even get to sharpen it.

Naa koy chef's knife made in China nga naay markang SOLIGEN. Hait ra baya pud sa unang pipila ka paghiwa...

He he, gahuwat diay tuod ni sa iyang straw. Basin unya na ni mo-misbehave kon madugay og hatag...

Quote from: Mike Ortega Ligalig on April 09, 2011, 10:28:20 PM
Tikarol had disappeared in our towns.

Oi, mao ba? Nah, basin sunod bisan tamsi wa na pud...

7. Dear Brother Bishops, Catholic moral teaching is an essential part of our heritage of faith; we must see to it that it is faithfully transmitted, and take appropriate measures to guard the faithful from the deceit of opinions which dissent from it (cf Veritatis Splendor, 26 and 113). Although the Church often appears as a sign of contradiction, in defending the whole moral law firmly and humbly she is upholding truths which are indispensable for the good of humanity and for the safeguarding of civilization itself. Our teaching must be clear; it must recognize the drama of the human condition, in which we all struggle with sin and in which we must all strive, with the help of grace, to embrace the good (cf Gaudium et Spes, 13). Our task as teachers is to "show the inviting splendor of that truth which is Jesus Christ Himself' (Veritatis Splendor, 83). Living the moral life involves holding fast to the very person of Jesus, partaking of His life and destiny, sharing in His free and loving obedience to the will of the Father.

May your fidelity to the Lord and the responsibility for His Church which He has given you make you personally vigilant to ensure that only sound doctrine of faith and morals is presented as Catholic teaching. Invoking the intercession of Our Lady upon your ministry, I cordially impart my Apostolic Blessing to you and to the priests, religious and lay faithful of your Dioceses.

John Paul II

October 2, 1998

6. An essential feature of support for the inalienable right to life, from conception to natural death, is the effort to provide legal protection for the unborn, the handicapped, the elderly, and those suffering from terminal illness. As Bishops, you must continue to draw attention to the relationship of the moral law to constitutional and positive law in your society: "Laws which legitimize the direct killing of innocent human beings are in complete opposition to the inviolable right to life proper to every individual; they thus deny the equality of everyone before the law" (Evangelium Vitae, 72). What is at stake here is nothing less than the indivisible truth about the human person on which the Founding Fathers staked your nation's claim to independence. The life of a country is much more than its material development and its power in the world. A nation needs a "soul". It needs the wisdom and courage to overcome the moral ills and spiritual temptations inherent in its march through history. In union with all those who favor a "culture of life" over a "culture of death", Catholics, and especially Catholic legislators, must continue to make their voices heard in the formulation of cultural, economic, political and legislative projects which, "with respect for all and in keeping with democratic principles, will contribute to the building of a society in which the dignity of each person is recognized and the lives of all are defended and enhanced" (Evangelium Vitae, 90). Democracy stands or falls with the values which it embodies and promotes (cf. Evangelium Vitae, 70). In defending life you are defending an original and vital part of the vision on which your country was built. America must become, again, a hospitable society, in which every unborn child and every handicapped or terminally ill person is cherished and enjoys the protection of the law.

5. In a culture that has difficulty in defining the meaning of life, death and suffering, the Christian message is the good news of Christ's victory over death and the certain hope of resurrection. The Christian accepts death as the supreme act of obedience to the Father, and is ready to meet death at the "hour" known only to Him (cf Mk 13:32). Life is a pilgrimage in faith to the Father, on which we travel in the company of His Son and the Saints in heaven. Precisely for this reason, the very real trial of suffering can become a source of good. Through suffering, we actually have a part in Christ's redemptive work for the Church and humanity (cf Salvifici Doloris, 14-24). This is so when suffering is "experienced for love and with love through sharing, by God's gracious gift and one's own personal and free choice, in the suffering of Christ crucified" (Evangelium Vitae, 67).

The work of Catholic health care institutions in meeting the physical and spiritual needs of the sick is a form of imitation of Christ who, in the words of Saint Ignatius of Antioch, is "the doctor of the flesh and of the spirit" (Ad Ephesios, 7, 2). Doctors, nurses and other medical personnel deal with people in their time of trial, when they have an acute sense of life's fragility and precariousness; just when they most resemble the suffering Jesus in Gethsemane and on Calvary. Health care professionals should always bear in mind that their work is directed to individuals, unique persons in whom God's image is present in a singular way and in whom He has invested His infinite love. The sickness of a family member, friend or neighbor is a call to Christians to demonstrate true compassion, that gentle and persevering sharing in another's pain. Likewise, the handicapped and those who are ill must never feel that they are a burden; they are persons being visited by the Lord. The terminally ill in particular deserve the solidarity, communion and affection of those around them; they often need to be able to forgive and to be forgiven, to make peace with God and with others. All priests should appreciate the pastoral importance of celebrating the Sacrament of the Anointing of the Sick, particularly when it is the prelude to the final journey to the Father's house: when its meaning as the sacramentum exeuntium is particularly evident (cf Catechism of the Catholic Church, 1523).

4. The Church likewise offers a truly vital service to the nation when she awakens public awareness to the morally objectionable nature of campaigns for the legalization of physician-assisted suicide and euthanasia. Euthanasia and suicide are grave violations of God's law (cf Evangelium Vitae, 65 and 66); their legalization introduces a direct threat to the persons least capable of defending themselves and it proves most harmful to the democratic institutions of society. The fact that Catholics have worked successfully with members of other Christian communities to resist efforts to legalize physician-assisted suicide is a very hopeful sign for the future of ecumenical public witness in your country and I urge you to build an even broader ecumenical and inter-religious movement in defense of the culture of life and the civilization of love.

As ecumenical witness in defense of life develops, a great teaching effort is needed to clarify the substantive moral difference between discontinuing medical procedures that may be burdensome, dangerous or disproportionate to the expected outcome - what the Catechism of the Catholic Church calls "the refusal of 'over-zealous' treatment" (No. 2278; cf Evangelium Vitae, 65) - and taking away the ordinary means of preserving life, such as feeding, hydration and normal medical care. The statement of the United States Bishops' Pro-Life Committee, Nutrition and Hydration: Moral and Pastoral Considerations, rightly emphasizes that the omission of nutrition and hydration intended to cause a patient's death must be rejected and that, while giving careful consideration to all the factors involved, the presumption should be in favor of providing medically assisted nutrition and hydration to all patients who need them. To blur this distinction is to introduce a source of countless injustices and much additional anguish, affecting both those already suffering from ill health or the deterioration which comes with age, and their loved ones.

3. Reflection on a very different anniversary serves to heighten the sense of the urgency of the pro-life task. In the twenty-five years which have passed since the judicial decision legalizing abortion in your country there has been a widespread mobilization of consciences in support of life. The pro-life movement is one of the most positive aspects of American public life, and the support given it by the Bishops is a tribute to your pastoral leadership. Despite the generous efforts of so many, however, the idea that elective abortion is a "right" continues to be asserted. Moreover, there are signs of an almost unimaginable insensitivity to the reality of what actually happens during an abortion, as evidenced in recent events surrounding so-called "partial-birth" abortion. This is a cause for deep concern. A society with a diminished sense of the value of human life at its earliest stages has already opened the door to a culture of death. As Pastors, you must make every effort to ensure that there is no dulling of consciences regarding the seriousness of the crime of abortion -- a crime which cannot be morally justified by any circumstance, purpose or law (cf Evangelium Vitae, 62).

Those who would defend life must make alternatives to abortion increasingly visible and available. Your recent pastoral statement, Lights and Shadows, draws attention to the need to support women in crisis pregnancies, and to provide counseling services for those who have had an abortion and must cope with its psychological and spiritual effects. Likewise, the unconditional defense of life must always include the message that true healing is possible, through reconciliation with the Body of Christ. In the spirit of the coming Great Jubilee of the Year 2000, American Catholics should be more than ever willing to open their hearts and their homes to "unwanted" and abandoned children, to young people in difficulty, to the handicapped and those who have no one to care for them.

2. The Second Vatican Council was quite aware of the forces shaping contemporary society when it spoke out clearly in defense of human life against the many threats facing it (cf Gaudium et Spes, 27). The Council also made a priceless contribution to the culture of life by its eloquent presentation of the full meaning of married love (cf ibid., 48-51). Following the lead of the Council and expounding its teaching, Pope Paul VI wrote the prophetic Encyclical Humanae Vitae, the thirtieth anniversary of which we are celebrating this year, in which he addressed the moral implications of the power to cooperate with the Creator in bringing new life into the world. The Creator has made man and woman to complement one another in love, and their union is no less than a sharing in the creative power of God Himself. Conjugal love serves life not only insofar as it generates new life but also because, rightly understood as the total gift of spouses to one another, it shapes the loving and caring context in which new life is wholeheartedly welcomed as a gift of incomparable value.

Thirty years after Humanae Vitae, we see that mistaken ideas about the individual's moral autonomy continue to inflict wounds on the consciences of many people and on the life of society. Paul VI pointed out some of the consequences of separating the unitive aspect of conjugal love from its procreative dimension: a gradual weakening of moral discipline; a trivialization of human sexuality; the demeaning of women; marital infidelity, often leading to broken families; state-sponsored programs of population control based on imposed contraception and sterilization (cf Humanae Vitae, 17). The introduction of legalized abortion and euthanasia, ever increasing recourse to in vitro fertilization, and certain forms of genetic manipulation and embryo experimentation are also closely related in law and public policy, as well as in contemporary culture, to the idea of unlimited dominion over one's body and life.

The teaching of Humanae Vitae honors married love, promotes the dignity of women, and helps couples grow in understanding the truth of their particular path to holiness. It is also a response to contemporary culture's temptation to reduce life to a commodity. As Bishops, together with your priests, deacons, seminarians, and other pastoral personnel, you must find the right language and imagery to present this teaching in a comprehensible and compelling way. Marriage preparation programs should include an honest and complete presentation of the Church's teaching on responsible procreation, and should explain the natural methods of regulating fertility, the legitimacy of which is based on respect for the human meaning of sexual intimacy. Couples who have embraced the teaching of Pope Paul VI have discovered that it is truly a source of profound unity and joy, nourished by their increased mutual understanding and respect; they should be invited to share their experience with engaged couples taking part in marriage preparation programs.

    Bishops Must Stand Firmly on the Side of Life,
    Against the Culture of Death -
    Encouraging Those Who Defend It

Pope John Paul II

    Ad limina address of the Holy Father to US Bishops of California, Nevada and Hawaii

October 2, 1998

     

    Dear Cardinal Mahony, Dear Brother Bishops,

    1. With joy and affection I welcome you, the Bishops of the Church in California, Nevada and Hawaii, on the occasion of your visit ad Limina Apostolorum. Your pilgrimage to the tombs of the Apostles Peter and Paul is a celebration of the ecclesial bonds linking your particular Churches to the See of Peter. Mindful that the Church throughout the world is preparing to celebrate the Great Jubilee of the Year 2000, I have chosen to devote this series of reflections with you and your Brother Bishops to the renewal of the Church's life envisaged by the Second Vatican Council. The Council was a gift of the Holy Spirit to the Church, and its full implementation is the best means of ensuring that the Catholic community in the United States enters the new millennium strengthened in faith and holiness, effectively contributing to a better society through its witness to the truth about man that is revealed in Jesus Christ (cf Gaudium et Spes, 24). Indeed, the marvelous responsibility of the Church in your country is to spread this truth, which "enlightens man's intelligence and shapes his freedom, leading him to know and love the Lord" (Veritatis Splendor, Proem).

    We are coming to the end of a century which began with confidence in humanity's prospects of almost unlimited progress, but which is now ending in widespread fear and moral confusion. If we want a springtime of the human spirit, we must rediscover the foundations of hope (cf. Address to the 50th General Assembly of the United Nations Organization, October 5, 1995, 16-18). Above all, society must learn to embrace once more the great gift of life, to cherish it, to protect it, and to defend it against the culture of death, itself an expression of the great fear that stalks our times. One of your most noble tasks as Bishops is to stand firmly on the side of life, encouraging those who defend it and building with them a genuine culture of life.

Quote from: glacier_71 on April 10, 2011, 08:42:55 AM
ESTeban Escudero, k******n og kaldero. LOL...

LOLo lang una ta samtang wa pay uyab...

Quote from: glacier_71 on April 10, 2011, 08:41:33 AM
magtapok ta karong Mayo, mga nagtakuban diri sa TB. hehehehehe

He he, either magsul-ob og costume aron di mailhan or completely naked na lang. Bwahaha!

Florence Anthony (October 21, 1947 â€" March 20, 2010) was a National Book Award winning American poet and educator who legally changed her name to Ai Ogawa (Japanese: æ,,›å°å·).[5] She won the National Book Award for Poetry for Vice.

Ai, who described herself as half Japanese, Choctaw-Chickasaw, Black, Irish, Southern Cheyenne, and Comanche, was born in Albany, Texas in 1947, and she grew up in Tucson, Arizona. Raised also in Las Vegas and San Francisco, she majored in Oriental Studies at the University of Arizona and immersed herself in Buddhism. --Wiki

Salomé
By Ai (1947â€"2010)


I scissor the stem of the red carnation
and set it in a bowl of water.
It floats the way your head would,  
if I cut it off.
But what if I tore you apart  
for those afternoons
when I was fifteen
and so like a bird of paradise  
slaughtered for its feathers.  
Even my name suggested wings,  
wicker cages, flight.
Come, sit on my lap, you said.  
I felt as if I had flown there;  
I was weightless.
You were forty and married.
That she was my mother never mattered.
She was a door that opened onto me.
The three of us blended into a kind of somnolence
and musk, the musk of Sundays. Sweat and sweetness.  
That dried plum and licorice taste
always back of my tongue
and your tongue against my teeth,
then touching mine. How many times?â€"
I counted, but could never remember.
And when I thought we’d go on forever,
that nothing could stop us
as we fell endlessly from consciousness,
orders came: War in the north.  
Your sword, the gold epaulets,  
the uniform so brightly colored,  
so unlike war, I thought.
And your horse; how you rode out the gate.
No, how that horse danced beneath you
toward the sound of cannon fire.
I could hear it, so many leagues away.
I could see you fall, your face scarlet,
the horse dancing on without you.
And at the same moment,
Mother sighed and turned clumsily in the hammock,  
the Madeira in the thin-stemmed glass
spilled into the grass,
and I felt myself hardening to a brandy-colored wood,
my skin, a thousand strings drawn so taut  
that when I walked to the house  
I could hear music
tumbling like a waterfall of China silk  
behind me.
I took your letter from my bodice.  
Salome, I heard your voice,
little bird, fly. But I did not.
I untied the lilac ribbon at my breasts  
and lay down on your bed.
After a while, I heard Mother's footsteps,  
watched her walk to the window.  
I closed my eyes
and when I opened them
the shadow of a sword passed through my throat  
and Mother, dressed like a grenadier,
bent and kissed me on the lips.


http://www.poetryfoundation.org/poem/171252

Maud Allan (possibly 27 August 1873â€"7 October 1956) was a pianist-turned-actor, dancer and choreographer remembered for her "famously impressionistic mood settings".

In 1900, in need of money, Allan published an illustrated sex manual for women titled Illustriertes Konversations-Lexikon der Frau. Shortly thereafter she began dancing professionally. Although athletic, and having great imagination, she had little formal dance training. She was once compared to professional dancer and legend Isadora Duncan, which greatly enraged her, as she disliked Duncan.

She designed and often sewed her own costumes, which were creative. In 1906 her production "Vision of Salomé" debuted in Vienna. Based loosely on Oscar Wilde's play, Salomé, her version of the Dance of the Seven Veils became famous (and to some notorious) and she was billed as "The Salomé Dancer". Her book My Life and Dancing was published in 1908 and that year she took England by storm in a tour in which she performed 250 performances in less than one year. --Wiki



Maud Allan as Salomé with the head of John the Baptist

In myth, there is a stripping aspect in the ancient Sumerian story of the descent of the goddess Inanna into the Underworld (or Kur). At each of the seven gates, she removed an article of clothing or a piece of jewelry. As long as she remained in hell, the earth was barren. When she returned, fecundity abounded. Some believe this myth was embodied in the dance of the seven veils of Salome, who danced for King Herod, as mentioned in the New Testament in Matthew 14:6 and Mark 6:21-22. However, although the Bible records Salome's dance, the first mention of her removing seven veils occurs in Oscar Wilde's play of 'Salome', in 1893: which some have claimed as the origin of modern striptease. After Wilde's play and Richard Strauss's operatic version of the same, first performed in 1905, the erotic 'dance of the seven veils', became a standard routine for dancers in opera, vaudeville, film and burlesque. A famous early practitioner was Maud Allan who in 1907 gave a private performance of the dance to King Edward VII. --Wiki

Brigid Bazlen as Salomé in the biblical epic King of Kings (1961)

In several notable works of Western culture, the Dance of the Seven Veils (usually described as danced by Salome) is one of the elaborations on the biblical tale of the execution of John the Baptist. Details enriching the story in later Christian mythology include providing a name for the dance, and describing the purpose of the dance as being to inflame King Herod with incestuous desire so that he would treat John as she wished.

Possible origin in pre-Christian myths

The Dance of the Seven Veils is also thought to have originated with the myth of the goddess Ishtar and the god Tammuz of Assyrian and Babylonian lore. In this myth, Ishtar decides to visit her sister, Ereshkigal, in the underworld. When Ishtar approaches the gates of the underworld, the gatekeeper lets Ishtar pass through the seven gates, opening one gate at a time. At each gate, Ishtar has to shed an article of clothing. When she finally passes the seventh gate, she is naked. In a rage, Ishtar throws herself at Ereshkigal, goddess of the underworld; but Ereshkigal orders her servant Namtar to imprison Ishtar and unleash sixty diseases against her. After Ishtar descends to the underworld, all sexual activity ceases on earth. Papsukkal, the messenger-god, reports the situation to Ea, king of the gods. Ea creates a eunuch called Asu-shu-namir and sends him to Ereshkigal, telling him to invoke "the name of the great gods" against her and to ask for the bag containing the waters of life. Ereshkigal, having promised to grant Asu-shu-namir's wish, is enraged when she hears the demand, but she has to give him the water of life. Asu-shu-namir sprinkles Ishtar with this water, reviving her. Then Ishtar passes back through the seven gates, getting one article of clothing back at each gate, and is fully clothed as she exits the last gate. Her release is, however, granted only under the condition that she find someone to replace her in the underworld. Tammuz, Ishtar's husband, has been making merry while she has been dead, and so the goddess sends Tammuz to Ereshkigal. --Wiki

Salome is an opera in one act by Richard Strauss to a German libretto by the composer, based on Hedwig Lachmann’s German translation of the French play Salomé by Oscar Wilde.

The opera is famous (at the time of its premiere, infamous) for its Dance of the Seven Veils. It is now better known for the more shocking final scene (often a concert-piece for dramatic sopranos), where Salome declares her love to the severed head of John the Baptist. --Wiki



Olive Fremstad holding the head of John the Baptist in the Metropolitan Opera's 1907 production of Salome by Richard Strauss

Salome (or in French: Salomé ) is a tragedy by Oscar Wilde. The original 1891 version of the play was in French. Three years later an English translation was published. The play tells in one act the Biblical story of Salome, stepdaughter of the tetrarch Herod Antipas, who, to her stepfather's dismay but to the delight of her mother Herodias, requests the head of Jokanaan (John the Baptist) on a silver platter as a reward for dancing the Dance of the Seven Veils. -Wiki

By Gustave Moreau

Salome (Greek: Σαλωμη, SalōmÄ"), the Daughter of Herodias (c AD 14 - between 62 and 71), is known from the New Testament (Mark 6:17-29 and Matt 14:3-11, where, however, her name is not given). Another source from Antiquity, Flavius Josephus's Jewish Antiquities, gives her name and some detail about her family relations.

Her name in Hebrew is שלומית (Shlomiẗ, IPA: [ʃlomiθ]) and is derived from the root word ŠLM (שלם), meaning "peace".

Christian traditions depict her as an icon of dangerous female seductiveness, for instance depicting as erotic her dance mentioned in the New Testament (in some later transformations further iconised to the dance of the seven veils), or concentrate on her lighthearted and cold foolishness that, according to the gospels, led to John the Baptist's death.

A new ramification was added by Oscar Wilde, who in his play Salome portrayed her as something of a femme fatale. This last interpretation, made even more memorable by Richard Strauss's opera based on Wilde, is not consistent with Josephus's account; according to the Romanized Jewish historian, she lived long enough to marry twice and raise several children. Few literary accounts elaborate the biographical data given by Josephus.


More at: http://en.wikipedia.org/wiki/Salome

Analysis and Commentary
By Austin Cline, About.com Guide


12 And on the morrow, when they were come from Bethany, he was hungry: 13 And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet. 14 And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it.


One of the more infamous passages in the gospels involves Jesus’ cursing of a fig tree for not having any fruit for him despite the fact that it wasn’t even the season for fruit. What sort of petulant individual would deliver a gratuitous, arbitrary curse? Why would this be Jesus’ only miracle in the environs of Jerusalem? In reality the incident is meant as a metaphor for something larger â€" and worse.

Mark isn’t trying to tell his audience that Jesus was angered at not having figs to eat â€" this would be very strange, given that he would have known that it was far too early in the year for that. Instead, Jesus is making a larger point about Jewish religious traditions. Specifically: it was not the time for Jewish leaders to “bear fruit,” and therefore they would be cursed by God never to bear any fruit ever again.

Thus, instead of merely cursing and killing a lowly fig tree, Jesus is saying that Judaism itself is cursed and will die off â€" “dry up at the roots,” as a later passage explains when the disciples see the tree the next day (in Matthew, the tree dies immediately).

There are two things to take note of here. The first is that this incident is an example of the common Marcan theme of apocalyptic determinism. Israel is to be cursed because it “bears no fruit” by not welcoming the Messiah â€" but clearly the tree here isn’t being given the choice to bear fruit or not.

The tree bears no fruit because it is not the season and Israel does not welcome the Messiah because that would contradict God’s plans. There can be no apocalyptic battle between good and evil if the Jews welcome Jesus. Therefore, they must reject him so that the message can more readily spread to the Gentiles. Israel is cursed by God not because of something they willfully chose, but because it’s necessary for the apocalyptic story to play out.

The second thing to note here is that incidents like this in the gospels were part of what helped fuel Christian antisemitism. Why should Christians harbor warm feelings towards Jews when they and their religion have been cursed for not bearing fruit? Why should Jews be treated well when God has determined that they should reject the Messiah?


http://atheism.about.com/od/biblegospelofmark/a/mark11b.htm

These rare-earth oxides are used as tracers to determine which parts of a watershed are eroding. Clockwise from top center: praseodymium, cerium, lanthanum, neodymium, samarium, and gadolinium.

By JAMES T. AREDDY
    * ASIA BUSINESS
    * FEBRUARY 7, 2011


SHANGHAIâ€"China is building strategic reserves in rare-earth metals, an effort that could give Beijing increased power to influence global prices and supplies in a sector it already dominates

Details of the stockpiling plans haven't been made public. But the outlines of the effort have emerged in recent statements from Chinese government agencies, state-controlled companies and reports in government-run media. The reports say storage facilities built in recent months in the Chinese province of Inner Mongolia can hold more than the 39,813 metric tons China exported last year.

China controls more than 90% of current global supply of rare-earth metalsâ€"a group usually classified as 17 elements and sometimes are called "21st Century gold" for their importance in such high-tech applications as laser-guided weapons and hybrid-car batteries. Beijing has been tightening its exports with a quota policy.

Mining companies around the world have responded by taking steps to increase production. Many rare-earth minerals aren't actually rare, and China doesn't have a monopoly on deposits of any particular rare-earth elements. The U.S. Geological Survey recently estimated that China has about half the world's 110 million metric tons of rare-earth deposits, however. Mining in the U.S. and elsewhere fell off several years ago, in part because of environmental concerns. Australia's Lynas Corp. U.S.-based Molycorp Inc. and other companies are ramping up operations. But a new mine can take a decade to develop, and processing of rare-earth elements will remain concentrated in China for years.

Industry observers say that if the stockpiling efforts further restrict China's exports, that could raise hackles higher in foreign capitals, where some governments already are threatening to challenge Beijing's quota regime by bringing complaints to the World Trade Organization.


More at: http://online.wsj.com/

Michael Jackson We are the World (original) 1985 Lionel Richie, Quiney Jones

We Are the World
By Michael Jackson


There comes a time
When we head a certain call
When the world must come together as one
There are people dying
And it's time to lend a hand to life
The greatest gift of all

We can't go on
Pretending day by day
That someone, somewhere will soon make a change
We are all a part of
God's great big family
And the truth, you know love is all we need

[Chorus]
We are the world
We are the children
We are the ones who make a brighter day
So let's start giving
There's a choice we're making
We're saving our own lives
It's true we'll make a better day
Just you and me

Send them your heart
So they'll know that someone cares
And their lives will be stronger and free
As God has shown us by turning stone to bread
So we all must lend a helping hand

[Chorus]
We are the world
We are the children
We are the ones who make a brighter day
So let's start giving
There's a choice we're making
We're saving our own lives
It's true we'll make a better day
Just you and me

When you're down and out
There seems no hope at all
But if you just believe
There's no way we can fall
Well, well, well, well, let us realize
That a change will only come
When we stand together as one

[Chorus]
We are the world
We are the children
We are the ones who make a brighter day
So let's start giving
There's a choice we're making
We're saving our own lives
It's true we'll make a better day
Just you and me

Mas maayo bitaw kon batan-on pa kay daghang mahimamat sa cruise...

Jolibolbuhol...

Hmm, mas bapor gid man hang magabaklay gid ya, hang gasolina kay hang bahal gid lang nga tipid gid haw...

Quote from: BolBuhol on April 09, 2011, 07:56:20 PM
dori kag sint jod

Mga makina gid ini panggama sang dried frog haw...

Quote from: Mike Ortega Ligalig on April 09, 2011, 08:13:58 PM
Curious lang gyud kung unsay gisalipdan sa panty.

...samtang nanghinaot nga way gisul-ob nga makasalipod...

Quote from: Mike Ortega Ligalig on April 09, 2011, 08:12:33 PM
Mao gyud, Manay. Makahawoy pud sa tuhod. Gani, makabikog pa.

Pwede ilisan ang toilet seat, kanang naay para masahe...

Quote from: hofelina on April 09, 2011, 08:03:00 PM
maka almoranas ning dugay nga lingkod.

Unsa kaha kon almoranason nang daan...

Quote from: Mike Ortega Ligalig on April 09, 2011, 07:12:52 PM
Maoy aho ug dili na maukang sa inodoro kay nindot ang salida.

Hmm. OK lang tingali kon nakapangilo na...

Hmm. Perhaps, funny spectators?

Segurista jamo...

He he...

The problem with the gene pool is that there is no lifeguard.